1'- .  • 

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^  '  ■  '\      I  ( 


i 


HISTORICAL  YmDICATIONS: 


A    DISCOURSE 


ON    THE 


PROVmCE  AND  USES  OF  BAPTIST  HISTORY, 


DELITERED  BEFORE  THE  BACKUS  HISTORICAL   SOCIETT, 

AT   NEWTON,   MASS.,   JUNE  23,    1857. 

REPEATED  BEFORE   THE  AMERICAN   BAPTIST  HISTORICAL  SOCIETY, 

AT  NEW   YORK,   MAY  14,  1859. 


APPENDIXES, 

CONT AI NINO 

HISTORICAL  NOTES  AND  CONFESSIONS  OF  FAITH. 

B  T 

SEWALL   S.  CUTTING, 

PK0FK88OE  OP  EHETORIO  AND  HISTORY  IN  THB  UNIVERSITY  OF  ROCHESTER. 


BOSTON: 

OOULD     AND     LINCOLN, 

59    WASHINGTON    STREET. 

NEW   YORK:    SHELDON    AND    COMPANY. 

CINCINNATI :  GEORGE   S.  BLANCHARD. 

1859. 


Entered  according  to  Act  of  Congress,  in  the  year  1859,  by 

GOULD    AND    LINCOLN, 

In  the  Clerk's  Otfice  of  the  District  Court  for  the  District  of  Massachusetts. 


ELKCTKOTYPED     BY     W.    V ,    DEAPER,    ANDOVEB,    MASS. 

Printed  By  R.  M.  Edwards. 


VENERABLE    FIRST    BAPTIST    CHURCH 

IN  THE  CITY  OF  PROVIDENCE,  R.  I., 

IS     RESPECTFULLY 

DEDICATED. 


PREFACE. 


This  Discourse  is  placed  in  form  for  preserva- 
tion at  the  request  of  the  bodies  before  whom  it 
was  delivered.  Prepared  for  delivery  at  the  An- 
niversary of  the  Newton  Theological  Institution, 
it  is  printed  as  spoken  at  that  time.  The  histori- 
cal importance  of  some  of  the  subjects  discussed 
in  the  Notes,  will  justify,  it  is  believed,  the  ex- 
tended space  which  they  occupy.  The  Confes- 
sions of  1643  and  of  1689  are  inserted,  because, 
though  absolutely  essential  to  the  knowledge  of 
Baptist  doctrinal  history,  they  are  to  most  read- 
ers now  inaccessible.  The  pages  here  given  to 
the  public  are  partial  fruits  of  studies  pursued 
through  many  years  by  the  writer,  and  he  will 


VI  PREFACE. 

be  abundantly  compensated  if  they  shall  become 
the  occasion  to  others  of  kindred  researches,  and 
kindred  pleasure  and  profit.  He  believes  that 
studies  in  our  denominational  history  will  in- 
crease our  reverence  for  those  who  have  gone 
before  us,  and  contribute,  by  the  blessing  of  God, 
to  restore  somewhat  of  their  superior  efficiency 
in  promoting  the  kingdom  of  our  Lord,  and  the 
salvation  of  men. 

s.  s.  c. 

uxiversity  of  rochester, 
September  24,  1859. 


CONTENTS. 


DISCOURSE, 


APPENDIX     I. 

NOTES. 

A.  — The  Alleged  Self-Baptism  OF  John  Smith,      . 

B.  — The  Historical  Baptism  of  the  English  People, 

C.  — Creed-btatements  in  the  Baptist  Denomination, 

D.  —  "  Baptists," 


THE  Thiladelphia  Confession, 


11 


57 
61 

85 
107 


APPENDIX     II. 

CONFESSIONS    AND    DISCIPLINE. 

I.  — The  Confession  of  THE  Seven  Chckches,  1643,       .       .       .       .113 
II.  —  The  Confession  of  the  Assembly  of  1689,  called  in  America 


128 


Remark  to  the  Reader, 129 


I.  — Of  the  Holy  Scriptures, 


133 


II.  — Of  God  and  of  the  Holy  Trinity, 13Q 


III  —Of  God's  Decrees, 


138 


VIII  CONTENTS. 

PAOE 

IV.  — Of  Creation, 139 

V.  —  Of  Divine  Providence, 140 

VI.  — Of  the  Fall  of  Man,  of  Sin,  and  of  the  runishmeut 

thereof,           142 

VII.  — Of  God's  Covenant, 143 

VIII.  — Of  Christ  the  Mediator, 144 

IX.  —  Of  Free  Will, 147 

X.  — Of  Effectual  Calling, 147 

XL  — Of  Justification, .'....  149 

XII.  — Of  Adoption, 150 

XIII.  — Of  Sanctiflcation, 151 

XIV.  — Of  Saving  Faith, •        ....  152 

XV.  —  Of  Repentance  unto  Life  and  Salvation, 153 

XVL— Of  Good  Works, 154 

XVII.  —  Of  Perseverance  of  the  Saints, 155 

XVIII. — Of  the  Assurance  of  Grace  and  Salvation,         ....  157 

XIX— Of  the  Law  of  God, 158 

XX.  —  Of  the  Gospel,  and  of  the  Extent  of  the  Grace  thereof,        .  160 

XXI.  —  Of  Christian  Liberty,  and  Liberty  of  Conscience,    .        .        .  161 

XXII.  —  Of  Religious  Worship,  and  the  Sabbath  Day,   .        .       .       .162 

XXIII.  — Of  Lawful  Oaths  and  Vows, 164 

XXIV.  —  Of  the  Civil  Magistrate, 165 

XXV.  —  Of  Marriage, 166 

XXVI.  — Of  the  Church, 166 

XXVII.  — Of  the  Communion  of  Saints, 170 

XXVIII.  — Of  Baptism  and  the  Lord's  Supper, 171 

XXIX.  — Of  Baptism, 171 

XXX.  — Of  the  Lord's  Supper, 172 

XXXI.  —  Of  the  State  of  Man  after  Death,  and  of  the  Resurrection 

of  the  Dead, 173 

XXXIL  — Of  the  Last  Judgment, 174 

XXXIII.  —  An  Appendix  Concerning  Baptism, 175 

XXXIV.  — Of  the  Singing  of  Psalms,  etc., 189 

XXXV.  — Of  Laying  on  of  Hands, 189 


CONTENTS.  IX 

PA  OK 

III— The  New  IIampshire  Declakation  of  Faith,      ....    191 

I-  —  Of  the  Scriptures, iqi 

II.  — Of  the  True  God,   . 191 

III.  — Of  the  Fall  of  Mae, 192 

IV. —  Of  the  Way  of  Salvation, 192 

V.  —  Of  Ju.stification, I93 

VI.  — Of  the  Freeness  of  Salvation, 193 

VII.  —  Of  Grace  in  Regeneration I93 

VIII.  —  Of  Repentance  and  Faith, I94 

IX.  —  Of  God's  Purpose  of  Grace, 191 

X.  — Of  Sanctification, 195 

XL  — Of  the  Perseverance  of  Saints, I95 

XII.  — Of  the  Harmony  of  the  Law  and  the  Gospel,    ....  19,5 

XIII.  — Of  a  Gospel  Church, 19g 

XIV. —Of  Baptism  and  the  Lord's  Supper, 196 

XV.  — Of  the  Christian  Sabbath, I97 

XVI.  —  Of  Civil  Government, I97 

XVII.  — Of  the  Righteous  and  the  Wicked, I97 

XVIIL— Of  the  World  to  Come, 19S 

IV. —  Discipline  Adopteb  by  the  Philadelphia  Association,         .  199 

Concerning  a  True  and  Orderly  Gospel  Church, 201 

Concerning  Ministers,  etc., 202 

Of  Ruling  Elders, 204 

Of  Deacons, 205 

Of  the  Admission  of  Church  Members, 205 

Of  the  Duties  of  Church  Members, 211 

Of  the  Manifold  Duties  of  Christians,  especially  to  the  Household  of 

Faith, 21.3 

Of  Church  Censures, 214 

Of  the  Communion  of  Churches, 221 


THE 


rROYmCE  AND  USES  OF  BAPTIST  HISTORY. 


I  WAS  not  uninfluenced  by  personal  considerations  in 
accepting  the  invitation  which  has  brought  me  to  your 
presence  to-day.  I  came  to  meet  old  friends,  whose 
grasp  always  repays  a  long  journey,  needing  no  pledge 
of  welcome  save  that  which  is  furnished  in  recollections 
of  former  intimacies,  and  of  labors  in  a  common  and 
blessed  service.  This  hill,  whose  winding  ascent  is 
shaded  by  venerable  elms,— the  beautiful  panorama 
which  delights  the  eye  from  its  summit, —  are  not  more 
familiar  than  the  faces  which  assemble  here  on  these 
sacred  occasions.  They  differ  in  this,  that  while  the 
former  abide  with  the  constancy  of  nature,  knowing  no 
change  save  that  of  increasing  beauty,  the  latter  reveal 
the  touches  of  time  and  care,  each  year  reminding  us, 
by  their  absence,  of  some  whom  we  shall  not  greet 
again,  and  whom  we  in  our  turn  shall  successively  fol- 
low. I  may  too  early  attune  your  thoughts  to  sadness ; 
but  these  allusions  force  to  my  mind  and  to  yours  the 
name  of  one  whose  recent  departure,  in  the  very  vigor 
of  his  days,  we  all  have  mourned  as  the  loss  of  a  brother. 
It  is  not  my  province  to  utter  his  eulogy  ;  and  yet,  the 


12  PROVINCE    AND    USES 

part  which  I  have  to  perform  in  the  exercises  of  tlils 
anniversary,  jDcrmits  and  invites  a  brief  reference  to  his 
virtues.  He  was  my  friend.  When  he  came  to  the 
pastorship  of  tlie  ancient  cliurch  in  Providence,  I  wasi/ 
the  pastor  of  a  rural  church  in  this  state,  at  no  great 
distance  from  him,  and  was  honored  with  his  confidence. 
From  tliat  time  I  knew  him  welL  I  never  knew  in- 
tegrity more  perfect  tlian  his.  Prudent  and  reserved, 
wlien  he  spoke  his  words  were  the  exact  transcript  of 
his  tliouglits.  Of  ripe  judgment,  he  was  a  sagacious 
and  wise  counsellor.  With  wonderful  faith  in  right 
and  in  God,  he  looked  for  the  triumph  of  truth  and 
righteousness  with  a  confidence  as  unquestioning  as  that 
of  the  astronomer  looking  for  the  calculated  phenomena 
of  the  planets.  Perhaps  it  required  somewhat  of  inti- 
macy to  know  his  emotional  nature, —  the  depth,  the 
unchangeableness  of  his  love,  which,  as  a  pervading, 
characterizing  sentiment,  embraced  his  friends,  —  his 
work  as  a  pastor,  —  and  the  cause  of  Christ,  whether  as 
a  whole  or  in  its  special  departments  of  education  or 
missions,  whether  as  connected  with  his  own  denomina- 
tion, or  with  that  true  church  catholic  which  embraces 
the  faitliful  of  every  clime  and  name.  He  was  a  rarely 
developed  Christian  man,  whom,  to  human  seeming, 
the  church  on  earth  could  not  afford  to  lose.  We  feel 
the  pang  of  his  absence  here  to-day,  and  before  we  pass 
to  other  themes  we  pay  this  brief  tribute  to  the  memory 
of  James  N.  Granger. 

I  had  another  reason  for  obeying  the  summons  which 
called  me  hither.  It  was  my  privilege  to  bear  a  part 
in  the  formation  of  this  Historical  Society;    anterior, 


OF   BAPTIST   HISTORY.  lo 

indeed,  to  tlie  formation,  I  bore  a  part  in  the  public  and 
private  discussions  wliich  led  to  that  event.  There  were 
those  among  us  who  felt  that  materials  for  our  denom- 
inational history  were  dropping  away  beyond  recovery, 
for  the  lack  of  some  repository  in  which  they  might  be 
gathered,  —  that  we  Avere  in  danger  of  losing  the  his- 
toric spirit,  for  the  lack  of  something  to  remind  us  of 
the  names  and  deeds  of  our  fathers  —  those  true  men 
who,  in  this  and  other  lands,  labored  and  suffered  for 
our  faith.  It  was  our  wish  to  link  the  living  genera- 
tion with  those  who  in  all  preceding  times  have  been 
the  representatives  of  our  ideas  of  the  Christian  econ- 
omy, and  with  those  who  shall  come  after  us  in  the 
same  evangelical  succession.  We  believed  the  purpose 
a  worthy  one  —  one  which  would  minister  to  faith,  and 
hope,  and  charity,  and  which  would  grow  in  the  inter- 
est and  regard  of  the  thoughtful  and  cultivated  in  our 
ministry  and  our  churches.  I  am  still  impressed  by 
similar  convictions,  and  these  gave  the  weight  of  au- 
thority to  your  wishes. 

In  occupying  your  attention  for  an  hour,  I  shall  re- 
strict myself  to  topics  closely  related  to  the  purposes 
of  this  society.  I  propose  to  offer  some  remarks  on  the 
Province  and  Uses  of  Baptist  History;  and  if  I  dwell 
somewhat  disproportionately  on  a  single  branch  of  the 
former  of  these  topics,  it  will  be  from  my  desire  to 
direct  your  attention  to  questions  relating  to  the  rise 
of  our  denomination  which  seem  to  me  to  have  been 
studied  less  than  they  deserve. 

By  Baptist  History,  I  mean  history  with  the  restric- 
tion implied  by  that  epithet,  taken  in  its  ordinary  sense. 

2 


14  PROVINCE    AND    USES 

In  that  sense  the  epithet  is  modern,  belonging  wholly 
to  the  period  of  the  Reformation  and  the  times  succeed- 
ing. There  are  those  who  regard  it  as  the  chief  and 
distinguishing  province  of  Baptist  history  to  trace  the 
stream  of  our  sentiments  from  their  primal  fountain  in 
the  churches  of  the  apostles,  down  through  successions 
of  organized  communities,  to  the  Baptists  of  modern 
times.  I  have  little  confidence  in  the  results  of  any 
attempts  of  that  kind  which  have  met  my  notice,  and  I 
attach  little  value  to  inquiries  pursued  for  the  prede- 
termined purpose  of  such  a  demonstration.  The  past 
opens  her  testimonies  not  to  those  who  approach  her 
in  the  spirit  of  dictation,  and  to  serve  the  ends  of  sect 
or  party,  but  to  those  who  come  in  a  docile  temper  to 
accept  her  lessons,  whatever  they  may  be.  It  is  a  more 
legitimate  task  to  search  for  the  good  seed  of  the  king- 
dom, wheresoever  or  howsoever  scattered  in  the  lapse  of 
ages,  —  whether  manifesting  itself  in  individual  minds 
distinguished  by  faith  and  genius,  in  sects  struggling  to 
restore  the  primitive  economy,  and  hunted  and  destroyed 
as  heretics,  or  mingled  with  the  mass  of  evangelical 
germs  which  never  perished  in  the  great  apostasy  ;  and 
to  note  how  that  seed,  when  the  Reformation  came  to 
the  church  like  vernal  suns  and  airs  to  the  teeming, 
waiting  earth,  started  into  rank  and  even  unhealthy 
growth.  This  is  preliminary  to  Baptist  history.  It  ex- 
plains how  aind  why  there  came  to  be  a  Baptist  denomi- 
nation, and  hence  a  history  witli  that  epithet.  In  that 
sense  it  is  within  the  province  of  Baptist  history,  but  it 
is  not  that  history  itself  American  history  falls  back 
upon  English,  and  English  in  its  turn  upon  Continen- 


OF  BAPTIST   HISTORY.  15 

tal,  and  this  again  npon  Roman,  Grecian  and  Asiatic ; 
but  when,  in  the  forces  and  events  of  these  anterior 
periods,  American  history  has  accounted  for  its  exist- 
ence and  character,  its  province  becomes  peculiar  and 
restricted.  It  is  so  with  Baptist  history.  It  falls  back 
upon  the  anterior  periods  with  which  it  is  linked,  and 
of  which  it  is  the  offspring  ;  but,  having  in  this  way 
accounted  for  its  rise,  and  explained  its  character,  it 
becomes  distinct  and  substantive,  and  belongs  exclu- 
sively to  modern  times. 

It  by  no  means  follows,  from  the  distinction  which  I 
have  named,  that  this  preliminary  chapter  is  in  any 
sense  unimportant,  I  should  be  misconceived,  were  it 
supposed  that  I  am  aiming  at  that  inference.  It  is,  on 
tlie  contrary,  with  the  closing  section  of  that  chapter 
that  I  am  now  for  some  little  time,  and  as  a  leading 
topic,  to  occupy  your  attention.  I  shrink  from  no 
scrutiny  in  regard  to  the  principles  or  the  facts  which 
gave  rise  to  the  Baptist  denomination.  I  am  not  un- 
familiar with  the  facile  and  stereotyped  reproaches 
which  are  cast  upon  our  pedigree.  It  is  easy  for  any 
sectary  of  the  nineteenth  century,  judging  of  his  own 
communion  as  he  sees  it  now,  and  of  other  communions 
as  they  were,  or  as  they  were  represented  by  their  ene- 
mies to  be,  two  or  three  centuries  ago,  to  institute  offen- 
sive comparisons.  He  may  make  the  Episcopal  Church 
odious,  by  presenting  to  the  modern  sense  the  revolting 
scenes  of  Smithfield,  or  the  more  refined  atrocities  of 
the  period  of  tlie  Corporation  and  Test  Acts  ;  or  tlie 
Church  of  Holland  odious,  by  reminding  tlie  world  tliat 
when  the  reformed  of  that  country  were  yet  in  their 


16  PROVINCE    AND    USES 

deadly  struggles  with  the  human  fiend  of  Spain,  they 
Avere  reproaching  the  great  Prince  of  Orange  because 
he  would  not  let  loose  the  fury  of  persecution  against 
the  Anabaptists ;  but  he  has  in  this  process  only  rc- 
A^ealed  the  unloveliness  of  his  own  temper,  and  engaged 
in  a  game  at  which  any  number  can  play.  It  should 
rather  be  our  interest  to  cast  the  veil  over  common  in- 
firmities, and  to  look,  in  that  memorable  period  of  the 
world's  commotion,  for  those  better  moral  forces  which, 
under  God,  have  given  us  the  bloom  and  beauty  of  our 
later  Protestant  unity.  In  order  to  detect  these  forces, 
we  must  learn  to  go  beyond  abnormal  developments  — 
beyond  the  abuse  of  power  in  church  and  state,  on  the 
one  hand,  and  beyond  the  excesses  of  ignorant  fanati- 
cism on  the  other,  to  that  great  mass  of  Christian 
PEOPLE,  as  distinguished  from  priests  and  rulers,  from 
zealots  and  madmen,  who  made  little  figure  in  the  pub- 
lic affairs  which  form  history,  but  whose  faith  and  piety 
constituted  in  fact  the  leaven  of  the  world.  Those  who 
can  trace  their  spiritual  pedigree  to  such  a  source,  have 
no  occasion  to  blush  for  their  origin. 

I  think  that  the  people  of  the  period  of  the  Reforma- 
tion, and  of  the  ages  immediately  anterior,  will  rise  in 
our  estimation,  in  proportion  as  we  know  them  more 
intimately.  Luther  sprung  from  the  people,  and  ad- 
dressed himself  to  them.  The  Reformation  embraced 
doctrines  as  well  as  morals,  —  doctrines  relating  to  the 
profoundest  questions  of  spiritual  life,  —  and  yet  the 
people  felt  and  appreciated  the  discussions,  and  were 
swayed  by  them  as  the  harvest  is  swayed  by  the  summer 
wind.     The  "  guilds  of  Rhetoric  "  which  flourished  in 


OF    BAPTIST    HISTORY.  17 

the  cities  of  the  Xctlicrlauds,  and  contributed  so  largely 
to  the  religious  reformation  and  the  political  revolt, 
furnish  a  striking  illustration  of  the  intelligence  and 
cultivation  of  Dutch  mechanics  of  that  period.  "  They 
ridiculed,  with  their  farces  and  satires,"  says  Motley, 
"  the  vices  of  the  clergy.  They  dramatized  tyranny 
for  public  execration."^  Princes  could  neither  seduce 
them  by  asking  to  be  admitted  as  members,  nor  break 
them  down  by  power  or  menace.  Earlier  than  this, 
in  England,  the  brilliant  period  of  Edward  III.  was 
crowned  with  the  rise  of  Wickliffe.  In  the  minds  of 
most  men,  Wickliffe  stands  out  solitary,  amid  general 
gloom,  —  one  star  on  the  broad  face  of  surrounding 
night.  Such  a  view  of  him  is  a  grand  historical  mis- 
take. Wickliffe  rose  on  a  movement  which  embraced 
a  large  portion  of  the  English  people,  and  was  himself 
but  the  representative  of  that  movement.  Old  Henry 
De  Knyghton,  contemporary  and  antagonist  of  the  great 
reformer,  declares  that  the  adherents  of  Wickliffe  were 
so  held  in  honor,  and  multijdied,  that  of  every  two  men 
met  in  the  way,  one  or  the  other  might  be  supposed  to 
belong  to  the  sect.^  Wickliffe  translated  the  Bible  for 
a  people  whose  conscious  wants   required   it.      Frag- 


1  Dutch  Republic,  Vol.  I.  p.  89.  No  unfavoral)le  opinion  can  be  formed 
as  to  the  culture  of  a  nation,  whose  weavers,  smiths,  gardeners,  and 
traders,  found  the  favorite  amusement  of  their  holidays  in  composinji;  and 
enacting  tragedies  or  farces,  reciting  tlieir  own  verses,  or  in  personifv- 
inir  moral  and  aesthetic  sentiments,  by  infreniously  arranged  gi-oups,  or 
gorgeous  habiliments.  —  lb. 

2  Secta  ilia  in  maxime  honoro  illis  dicbns  habehatur  et  in  tantnm  multi- 
plicata  fnit,  quod  vix  duos  vidercs  in  via,  qnin  alter  eornm  discipulus 
Wyclefi  fuerit.    Quoted  in  Gieseler's  Eccl.  Hist.,  Vol.  III.  p.  147. 

2* 


18  PROVINCE    AND    USES 

nieutary  portions  —  the  work  of  jjious  priests,  who  had 
sought  in  this  good  way  to  feed  the  floclv  of  God  —  had 
created  an  appetite  for  more  of  tliat  heavenly  fo,od. 
His  resistance  to  the  pretensions  of  monks  and  friars, 
was  a  resistance  which  he  echoed  from  chisses  extend- 
ing downward  to  the  very  humblest  of  the  people. 
This  is  strikingly  illustrated  in  that  curious  old  poem 
belonging  to  this  time,  the  Creed  of  Piers  Plougli- 
man.  An  humble  and  earnest  inquirer  is  represented 
as  going,  in  pursuit  of  religious  instruction,  from  one 
order  of  friars  to  another,  but  failing  utterly  in  the 
search.  They  are  skilled  in  the  art  of  abusing  each 
other,  but  not  in  the  divine  art  of  directing  the  penitent 
to  the  way  of  life.  He  has  parted  from  the  last  of 
the  orders,  "  wepynge  for  sorowe,"  when  he  meets  an 
humble  ploughman,  who  inquires  the  cause  of  his 
grief. 

"  I  can  fynden  no  man," 

the  wanderer  replies, 

"  That  fulli  byleveth, 
To  techen  me  the  heyghe  weie, 
And  therefore  I  wepe; 
For  I  have  fonded  the  freres 
Of  the  foure  ordres : 


And  al  niyn  hope  was  on  hini, 
And  myn  herte  also ; 
But  thei  ben  fulH  faithles, 
And  the  fend  sui-th." 


OF   BAPTIST   HISTORY.  19 

Murk,  then,  how  the  peasant  suddenly  interrupts  tlic 
lamentation : 

"  A !  brother,     *     * 

Beware  of  the  folcs ; 

For  Christ  seyde  hymself, 
'  Of  swiche  I  you  wariie.'  " — L.  908. 

The  peasant  then  proceeds  with  a  terrible  picture  of 
their  pride,  their  covetousness,  and  their  inability  to 
teach ;  and  in  the  end,  in  answer  to  the  inquirer,  ex- 
plains the  simple  creed  of  a  Christian  man.  Such  a 
poem  —  a  poem  designed  to  aid  the  cause  in  which 
Wickliife  was  laboring  —  is  altogether  inexplicable, 
except  upon  the  supposition  of  an  amount  of  religious 
knowledge  among  the  people  of  England  of  that  time, 
far  beyond  that  which  is  ordinarily  attributed  to  them. 
If  it  be  asked  how  they  had  acquired  it,  the  answer 
may  be  found,  undoubtedly,  in  the  better  character  of 
many  of  the  secular  clergy,  of  some  one  of  whom 
Chaucer  has  given  the  immortal  portrait: 

"  Christes  love,  and  his  apostles  twelve 
lie  taught ;  and  ferst  he  folwed  it  himselve ! " 

English  history  is  full  of  intimations  of  the  perpetual 
restlessness  of  the  English  people,  under  papal  domina- 
tion, and  of  the  presence  of  a  deeper  religious  life  than 
it  was  the  purpose  of  the  papal  hierarchy  to  originate 
or  to  supply.  Xor  were  the  life  and  progress  of  the 
English  people  manifested  in  religious  directions  only. 
Even  then,  in  the  popular  poem  known  as  the  "  Vision" 


20  PROVINCE    AND    USES 

of  the  Ploughman,  the  poet,  as  if  already  recognizing  a 
political  axiom  destined  to  triumph  in  the  constitution 
of  his  country,  writes  of  a  king : 

"  Might  of  the  communes 
Made  hym  to  regne." — L.  225. 

I  may  refer  to  another  illustration  of  the  growth  of 
religious  life  among  the  English  people,  preparing  them 
for  the  Reformation,  which  seems  to  me  to  have  been 
singularly  overlooked.  It  is  safe  to  assume  that  the 
language  of  any  nation  expresses,  at  any  given  stage 
of  its  history,  the  aggregate  intellectual  life  of  the 
nation.  Its  speech  is  the  product,  the  sign,  and  tlic 
measure  of  its  thought.  If,  then,  we  apply  this  test  to 
the  time  when  Chaucer  wrote  for  the  aristocracy,  and 
the  authors  of  Piers  Ploughman  for  the  people,  and 
from  tliat  period  leap  forward  to  the  time  of  Tyndale 
and  Cranmer,  we  behold  at  once  the  indications  of 
great  progress.  There  have  been  feeble  intervening 
princes ;  there  have  been  the  devastating  wars  of  the 
Roses ;  there  have  been,  on  the  part  of  the  alternately 
ascendent  factions,  the  most  shameless  compliances  witli 
ecclesiastical  demands ;  the  nobles  have  devoured  each 
other,  until  not  thirty  peers  are  found  to  sit  in  parlia- 
ment ;  the  obsequious  legislature  has  passed  the  act 
de  hceretico  eomburendo,  that  the  realm  may  be  purified 
l(y  fire  from  the  heresies  of  Wickliffe  ;  and  literature 
has  drawn  on  the  cowl,  and  retired  to  the  gloom  and 
the  superstitions  of  the  cloister; — but  whoso  judges 
the  condition  of  the  English  people  from  thete  chief 


OF   BAPTIST   HISTORY.  21 

and  most  familiar  ijhcuomeua  of  history,  has  done  great 
injustice  to  a  period  of  popular  progress  —  progress,  of 
Avhieh,  apart  from  other  proofs,  ^\'e  have  an  incontestable 
sign  in  the  growth  of  the  English  tongue.  The  Englisli 
tongue  had  become  ripe  for  the  expression  of  religious 
ideas,  because  the  people,  by  the  growtli  of  their  re-  , 
ligious  life,  had  religious  ideas  to  express.  The  lan- 
guage of  the  Reformation  was  not  now  superimposed  ; 
it  came  from  within.  Artisans,  and  peasants  even, 
when  summoned  before  priests  and  magistrates,  used 
the  terminology  of  theological  science  Avith  the  con- 
scious facility  of  men  whose  oljjective  knowledge  was 
grounded  in  a  profound  subjective  experience.  When 
the  Reformation  of  England  is  attributed  to  the  lust  of 
a  brutal  king,  or  even  when  better  men,  like  Tyndale 
and  Cranmer,  and  the  gentle  Josiah  of  the  British 
throne,  are  regarded  as  essential  ministers  of  its  induc- 
tion and  progress,  the  grand  forces  of  the  period  are 
overlooked.  These  forces  were  in  the  people,  who  were 
now,  by  the  discipline  of  Providence,  prepared  for  that 
great  event ;  and  kings,  prelates,  and  scholars,  were  but 
the  unconscious  ministers  of  their  will.  Henry  and 
Edward,  Tyndale  and  Cranmer,  were  incidents;  the 
Reformation,  with  or  without  them,  was  a  necessity. 
The  lust  of  Henry  might  be  the  occasion  and  instru- 
ment of  its  precipitation ;  the  event  itself  lay  in  the 
destinies  of  the  world,  and  the  fulness  of  the  time  had 
come. 

Contemplate,  then,  the  Reformation  as  a  great  popu- 
lar movement  —  a  movement  for  which  the  people, 
whether  on  the  continent  or  in  England,  had  become 


"11  PROVINCE    AXD    USES 

ripo.  Let  it  not  be  accounted  a  strange  thing  tliat  its 
progress  was  marked  by  many  events  to  be  regretted. 
It  was  a  divine  work,  but  wrought  through  human 
agency,  and  bore,  as  was  inevitable,  the  marks  of 
human  infirmity.  It  had  been  the  aim  of  the  spiritual 
tyranny  which  ruled  over  Europe,  to  suppress  all  free- 
dom of  thought  and  discussion;  and  the  design  seemed 
well-nigh  accomplished.  Babylon,  as  in  her  pride  she 
surveyed  the  subject  peoples  of  Christendom,  sung  ex- 
ultingly,  "  I  sit  a  queen,  and  shall  see  no  sorrow." 
Suddenly  her  plagues  came.  The  nations,  awaking  to 
the  consciousness  of  their  strength,  broke  the  withes 
by  which  tliey  had  been  bound,  and  cast  them  beneath 
their  feet.  Freedom  of  thought  was  the  distinction  and 
the  triumph  of  Protestantism.  It  is  no  marvel  that,  in 
the  delirium  of  new-found  liberty,  excesses  of  opinion 
and  conduct  were  exhibited,  which  contemporary  con- 
servatism and  reaction,  and  the  cooler  judgment  of 
modern  times,  have  alike  condemned.  If  the  excesses, 
under  the  circumstances  of  the  case,  had  been  less 
violent  or  less  blamable,  the  Reformation  would  have 
been  anomalous  in  human  history. 

Some  of  the  chief  excesses  of  the  period  of  the 
Reformation  were  manifested,  under  various  forms,  by 
individuals  and  communities  who  were  distinguished 
by  the  name  of  Anabaptists.  It  is  undeniable  that 
fanatics,  under  this  name,  became  the  reproach  of  Prot- 
estantism, and  the  terror  of  civil  society.  But,  on  the 
other  hand,  it  is  not  less  certain  that  better  peojile, 
against  whom  no  crimes  against  Protestantism  or  the 
state  could  be  alleged,  were  compelled  by  their  enemies 


OF   BAPTIST   HISTORY.  23 

to  share  tlic  title  and  the  reproach ;  and  historians  have 
not  always  heen  sufiiciently  careful  to  discriminate 
hetwccn  these  distinct  classes.  Tlic  student  of  human 
luiture,  who  observes  its  workings  under  the  powerful 
influence  of  religious  controversy,  will  not  be  surprised 
that  hard  names  were  made  a  substitute  for  arguments  ; 
l)ut  the  student  of  history  may  well  wonder  that  his- 
torical justice  has  been  so  tardy  and  so  reluctant. 
There  were  but  few  crimes  charged  against  the  Ana- 
baptists of  the  Reformation,  which  were  not  charged 
against  dissenters  in  England,  under  the  reigns  of  the 
last  Stuarts.  In  their  case,  however,  history  has  been 
more  ready  to  vindicate  the  wronged  from  unjust  asper- 
sions, and  already  the  slanders  of  that  day  are  refuted 
forever.  There  is  a  similar  work  to  be  done  for  the 
Anabaptists,  —  the  work  of  distinguishing  between  those 
Christian  people  whose  simple  and  earnest  practical 
piety  adorned  the  Reformation,  and  those  fanatics  and 
madmen  whose  delusions  and  misdeeds  dishonored  it, 
and  of  giving  the  former  their  true  place  among  the 
world's  worthies. 

There  have  not  been  wanting,  in  our  times,  writers 
who  have  thought  it  their  mission,  in  utter  disregard 
of  historical  facts,  to  connect  the  Baptists  of  this  day 
with  the  madmen  of  Miinster ;  and,  with  an  equal  mis- 
conception of  the  truth  of  history,  some  among  our- 
selves have  sought  to  escape  from  that  disgraceful 
genealogy,  by  denpng  any  historical  connection  what- 
ever with  any  body  of  that  name  in  the  period  of  the 
Reformation.  To  them,  our  English  Baptist  ancestors, 
like  Melchizedec,  were  without  father,  without  mother, 


24  PROVINCE   AND    USES 

without  pedigree,  —  genuine  autochthones,  sprung  from 
p]nglish  soil,  with  no  relations  on  the  face  of  the  earth. 
The  fabled  origin  of  the  Athenians  was  not  more  cer- 
tainly a  mistake.  The  rise  of  the  Baptist  denomination 
in  England  —  in  part,  undoubtedly,  indigenous,  the 
result  of  principles  recognized  as  belonging  logically  to 
tlie  Reformation  —  was  occasioned,  likewise,  by  inter- 
course with  the  Anabaptists  of  the  Continent,  of  the 
better  class  to  which  I  have  referred.  Sometimes  these 
people  came  to  England,  driven  thither  by  persecution, 
and  became,  by  their  testimony  and  their  blood,  the 
apostles  of  their  faith.  Sometimes  English  Christians, 
driven  from  their  own  country  by  priestly  intolerance, 
became,  on  the  Continent,  the  docile  pupils  of  Anabap- 
tists there,  and  then,  returning  to  England,  embodied 
their  doctrinal  progress  in  corresponding  ecclesiastical 
organizations.  Suffer  me  to  detain  you  for  a  few 
moments  with  indications  of  the  historical  proofs  of 
these  statements. 

It  is  impossible  to  determine  at  how  early  a  period,  in 
the  progress  of  the  Reformation,  Anabaptists,  under 
that  name,  made  their  appearance  in  England.  Nor  is 
the  solution  of  this  problem  necessary  to  our  present 
purpose.  Henry  had  been  warned  against  them,  by 
advices  from  the  Continent,  and  had  taken  such  decisive 
measures  as  he  knew  too  well  how  to  take,  to  prevent 
the  spread,  in  his  kingdom,  of  the  dangerous  heresy. 
He  had  been  so  far  imsuccessful,  however,  that,  accord- 
ing to  the  testimony  of  Burnet,  there  were  many,  in 
the  reign  of  Edward  VI.,  in  several  parts  of  England. 
Having  stated  that  they  were  generally  Germans,  who 


OF   BAPTIST   HISTORY.  25 

had  been  compelled,  by  revolutions  in  their  own  coun- 
try, to  seek  homes  abroad,  he  says :  "  Upon  Luther's 
first  preaching  in  Germany,  there  arose  many,  who, 
building  on  some  of  his  principles,  carried  things  much 
further  than  ho  did.  The  chief  foundation  he  laid 
down  was,  that  the  Scripture  was  to  be  the  only  rule  of 
Christians."  On  this  foundation,  he  proceeds  to  state, 
many  rejected  certain  received  religious  opinions,  as 
without  warrant ;  of  those  so  rejected,  infant  baptism 
being  one.  "  They  held  that  to  be  no  baptism,"  says 
Burnet,  "  and  so  were  rebaptized ;  but  from  this,  which 
was  the  most  taken  notice  of,  as  being  a  visible  thing, 
they  carried  all  the  general  name  of  Anabaptists.''^  "  Of 
these,"  he  adds,  "  there  were  two  sorts  most  remark- 
able." One  sort,  according  to  his  description,  "  only 
thought  that  baptism  ought  not  to  be  given  but  to  those 
of  an  age  capable  of  instruction,  and  who  did  earnestly 
desire  it.  This  opinion  " — I  am  still  quoting  his  words 
— "  they  grounded  on  the  silence  of  the  New  Testa- 
ment about  the  baptism  of  children  ;  they  observed  that 
our  Saviour,  commanding  the  ap'ostles  to  baptize,  did 
join  teaching  with  it:  and  they  said  the  great  decay 
of  Christianity  flowed  from  this  way  of  making  chil- 
dren Christians  before  they  understood  what  they  did. 
These,"  he  says,  "  were  called  the  gentle,  or  moderate 
Anabaptists."  This  representation  makes  these  Chris- 
tians different  from  Protestants  generally,  by  their  views 
of  baptism,  and  the  composition  of  the  Christian  Church, 
and  in  so  far,  I  need  not  say,  they  answer  to  the  faith 
and  practice  of  the  Baptists  of  later  times.  "  But 
others,"  he  proceeds,  "  who  carried  that  name  [of  Ana- 

3 


2G  PEOVINCE    AND    USES 

baptists],  denied  almost  all  the  principles  of  the  Chris- 
tian doctrine,  and  were  men  of  fierce  and  barbarous 
tempers.  *  *  These,"  he  adds,  "  being  joined  under  the 
common  name  of  Anabaptists,  with  the  other,  brought 
them  also  under  an  ill  character."^ 

Having  given  to  his  readers  this  distinction,  —  a  dis- 
tinction required  by  that  truth  of  history  which  Bishop 
Burnet  reverenced,  —  he  proceeds  to  state  that,  at  the 
period  in  question,  these  people  were  disseminating 
their  errors  in  England,  and  making  proselytes,  and 
that  fresh  measures  were  taken  for  removing  this  dan- 
ger. He  says,  however,  that  he  knows  of  no  severities 
used  against  the  moderate  or  gentle  kind,  —  that  these 
were  met  by  the  more  legitimate  argument  of  books,  to 
which  they  wrote  replies.^  We  should  be  glad  to  give 
entire  credit  to  his  information  on  this  point.  Unfor- 
tunately, however,  under  the  description  of  the  "  fierce 
and  barbarous,"  he  sets  down  the  name  of  the  sufferer, 
Joan  of  Kent,  with  whose  death  stern  history  sadly 
connects  the  name  of  Cranmer.  Authorities  are  not 
agreed  as  to  the  character  of  that  unhappy  woman, — 
some  making  her  an  example  of  consistent  and  zealous 
piety,  aiid  giving  her  a  rank  among  the  martyrs.     Un- 


1  Tlie  testimony  from  Burnet  here  cited  may  be  found  in  his  HiUory 
of  the  Refoi'mation,  Vol.  II.  p.  176.  His  recognition  of  the  distinction 
between  different  sorts  of  Anabaptists,  coincides  strikingly  with  that  of 
Lord  Brooke,  in  his  Treatise  on  Episcopacy.  This  nobleman  was  a  com- 
mander in  the  Parliamentary  Army,  and  fell  at  Litchfield,  in  1643.  The 
tolerant  sentiments  of  his  treatise  were  praised  by  Milton,  in  his  Speech 
for  the  Liberty  of  Unlicensed  Printing.  See  Supplement  to  Neal's  History 
of  the  Puritans,  Vol.  II.  p.  365. 

2  Hist.  Ref,  Vol.  II.   p.  179. 


OF   BAPTIST   HISTORY.  27 

doubtcdly  she  hesitated  to  accept  the  common  faitli  in 
regard  to  the  myyteiy  of  Clirist's  hunuin  nature.  The 
papist  imagines  that  he  honors  the  Lord  by  attributing 
sinlessness  to  the  nature  of  the  virgin  mother  of  whom 
he  took  his  flesh,  and  Joan,  as  I  suppose,  imagined  that 
she  honored  him  l)y  denying  that  he  took  flesh  of  tliat 
mother  at  all,  and  requiring  a  higher  miracle  as  the 
true  solution  of  the  incarnation.  Her  error  was  the 
natural  rebound  from  the  Romish  Mariolatry.  But 
this  error  by  no  means  justifies  the  historian  in  ranking 
her  with  the  fanatical  Anabaptists.  It  is  not  to  be 
denied  that  her  doubts  on  these  questions  were  shared 
by  a  large  portion  —  we  know  not  how  large  —  of  those 
who  were  called  "  the  gentle."  On  the  Continent,  as 
well  as  in  England,  this  was  charged  against  them  as  a 
distinctive  Anabaptist  heresy,  and  in  their  examinations 
before  priests  and  magistrates  was  generally  made  a 
chief  point.  Whether  it  justifies  the  inference  of  their 
denial  of  the  Divinity  of  Christ,  is  another  question, 
not  to  be  answered  without  discrimination.  In  the 
examination  of  Claes  de  Praet,  at  Ghent,  in  1556,  the 
priest  alleged,  "  Your  people  do  not  believe  that  Christ 
is  God  and  man." — "  I  believe,"  answered  the  martyr, 
"  that  Christ  is  truly  God  and  man."^  Another  of  the 
martyrs,  in  his  confession  of  faith,  written  subsequently 
to  his  examination,  and  giving  an  account  of  that  trans- 
action, affirms  his  belief  in  the  Divinity  of  Christ,  in 
terms  unquestionable  for  their  orthodoxy.-    Pieters  and 

.1  Baptist  Martyrdogy,  Hanserd  Knollys  Society's  ed.,  Vol.  II.  p.  S8. 
2  lb.,  p.  256. 


28  PROVINCE    AND    USES 

Terwoort  —  Flemish  Anabaptists  who  had  sought  a  ref- 
uge in  England,  the  sufferers  in  that  sad  tragedy  of  the 
year  1575,  which  stains  the  reign  of  Elizabeth  —  de- 
clared, "  We  believe  that  Jesus  Christ  is  true  God  and 
man."^  All  these  persons,  however,  decline  to  concede 
that  Christ  took  his  flesh  of  the  virgin.  That,  say  they, 
is  not  revealed.  "  We  ought  rather,"  urge  the  last 
named  of  these  martyrs,  "  to  mark  and  appropriate  the 
fruits  of  the  incarnation  and  sufferings  of  Christ,  than 
pertly  to  dispute  of  the  derivation  of  his  flesh ;  which," 
they  add,  "  we  nevertheless  confess,  so  far  as  Scripture 
hath  testified  thereon,  being  satisfied  with  what  you 
desire,  that  he  is  come  in  the  flesh."  Then  they  ex 
claim,  with  touching  pathos,  "  Would  that  the  people 
were  also  content  with  that,  and  not  urge  us  to  confess 
that  Christ  derived  his  flesh  from  the  '  substance  of  the 
Virgin  Mary,'  which  we  can  neither  comprehend  nor 
believe ;  since  the  word  '  substance '  is  not  to  be  found 
in  the  holy  Scripture."^  We  certainly  could  not  defend, 
indiscriminately,  the  soundness  of  Anabaptist  views  on 
the  question  of  the  Divinity  of  Christ ;  but  the  testi- 
monies are  ample  and  incontestable,  that  their  question- 
ings about  the  mystery  of  his  birth  did  not  necessarily 
involve  the  denial  of  his  Divinity. 

This  incidental  point,  however,  is  perhaps  a  digres- 
sion. We  have  found  Anabaptists  in  England,  distin- 
guished from  the  "  fierce  and  barbarous,"  as  "  moderate 
and  gentle."     We  have  found  them  propagating  their 

1  Broadmead  Becords,  Hanserd  Knollys  Society's  cd.,  Hist  Int.,  p.  Ixvii.- 

2  Letter  of  tlie  martyrs  to  John  Fox,  ib.,  Appendix,  p.  005. 


OF   BAPTIST   HISTORY.  29 

doctrines  and  making  proselytes.  Whatever  questions 
may  arise  as  to  the  previous  existence  of  persons  of 
siniihir  faith  in  England,  from  the  time  of  Wickliffe 
down,  it  is  certain  that  the  seeds  of  Baptist  faith  now 
scattered  germinated  in  English  soil,  and  became  in- 
eradicable. There  are  numerous  incidental  proofs  of 
their  activity  and  increase  during  the  reign  of  Eliza- 
beth. Bishop  Jewel  ranks  them  among  the  "pests" 
that  sprang  up,  like  mushrooms,  "  in  the  Marian  night," 
and  we  may  add,  that  not  only  sermons  and  books,  but 
prisons  and  flames  also,  were  witnesses  of  the  prevailing 
zeal  to  pluck  them  up  during  the  Elizabethan  day. 
Whitgift  declared  that  Puritanism  would  draw  in  Ana- 
baptism,  and  he  was  right.  "  In  the  summer  time," 
says  Underbill,  "  they  met  in  the  fields.  Seated  on  a 
bank,  they  read,  and  listened  to  exhortations,  from  the 
word  of  God,  by  some  of  their  number.  In  the  winter 
they  assembled  in  a  house,  at  the  early  hour  of  five ; 
the  day  was  passed  in  prayer  and  Scripture  exposition. 
They  dined  together,  then  collected  money  to  pay  for 
their  food,  carrying  the  surplus  to  any  of  their  brethren 
who  were  in  bonds  for  the  testimony  of  a  good  con- 
science."^ 

We  have  thus  the  proofs  of  a  connection  in  England 
between  the  moderate  Anabaptists  of  the  Continent  and 
our  English  progenitors.  We  are  now  to  see  that  Puri- 
tan exiles  from  England,  dwelling  amid  such  Anabap- 
tists on  the  Continent,  imbibed  their  views,  and  returned 
to  establish  Baptist  churches  in  their  own  land. 


1  Broadmead  Records,  Hist.  Int.,  pp.  1.,  Ixxi. 
3* 


80  PEOVINCE    AND    USES 

The  limits  within  which  I  am  necessarily  confined  do 
not  permit  me  to  enter  at  length  on  the  perplexing- 
question  of  the  Continental  Anabaptists.  The  analysis 
already  cited  indicates  the  classes  under  which,  with  all 
their  multiform  varieties,  they  naturally  fall.  This 
general  allusion,  however,  is  hardly  sufficient  for  our 
present  purposes,  and  I  may  be  pardoned,  therefore,  for 
recalling  that  question  to  your  consideration,  in  order 
to  determine  more  specifically  the  character  of  the  peo- 
ple with  whom  the  English  exiles  came  in  contact. 
The  world  has  heard  so  much  of  frantic  proceedings  on 
the  Continent,  which  dishonored  the  name  of  Anabajv 
tists,  that  the  name  has  come  to  be  very  generally 
regarded  as  applicable  to  madmen  only,  and  the  error 
can  be  corrected  in  no  other  way  than  by  perpetual 
iteration. 

The  rejection  of  infant  baptism,  at  the  period  of  the 
Reformation,  did  not  manifest  itself  as  a  mere  vulgar 
error.  It  was  so  natural  a  development  of  the  princi- 
ples of  the  Reformation,  that  it  could  not  but  suggest 
itself  to  the  learned,  and,  at  the  same  time,  was  so 
startling  a  development  as  to  cause  the  conservative 
and  the  timid  to  hesitate  before  committing  themselves 
to  such  a  result.  Melancthon  acknowledged  this  as 
"  a  weak  point."  "  The  questions  concerning  baptie-ni 
affected  me,  and,  in  my  opinion,"  said  he,  "  not  without 
good  reason."^  It  is  melancholy  to  reflect  that  the 
same  gentle  name  is  associated  in  the  proceedings  of 

1  HagTie's  Hist.  Discourse,  pp.  65,  67,  173.  The  authorities  referred  to 
by  Dr.  Haffue,  are,  Neandcr,  in  a  conversation  and  in  a  letter,  and  Planck's 
History  of  Froiestant  Thujloiy,  Vol.  II.  p.  J7. 


OF    1]A^TI^T    HISTORY,  31 

the  Diet  of  Ilomburg,  with  tlie  sentiment,  "  that  the 
Anal)aptists  may  and  ought  to  be  restrained  by  the 
sword."  ^  Zwingle,  too,  bitterly  as  he  afterwards  per- 
secuted the  Anabaptists,  was  at  first  agitated  by  their 
questions,  and  inclined  to  their  views.^  The  same  was 
true  of  Oecolamj)adius.^  It  was  no  easy  thing  to 
reconcile  the  involuntary  rite  with  the  ol)ligations  of  a 
personal  and  voluntary  profession,  resulting  logically 
from  the  doctrine  of  justification  by  faith.  Men  of 
learning  and  ability,  friends  and  coadjutors  of  these 
reformers,  gave  up  the  attempt  in  despair,  and  com- 
mitted themselves  to  their  principles,  whithersoever 
they  might  lead. 

It  was  such  men  with  whom  the  Anabaptists  had 
their  origin  at  Zurich.  Mantz  and  Grebel,  Hetzer  and 
Hubmeyer,  were  all  able  and  learned  men.''  Mantz, 
in  opposition  to  Zwingle's  "  indiscriminate  church  cou- 

1  Baptist  Martxjrology,  Vol.  I.  p.  1G4. 

2  Ih.,  pp.  66,71. 

3  lb. 

*  "The  question  of  pnerlobaptism  besran  to  be  agitated  in  Switzerland 
in  1523  or  1524.  Among  its  earliest  opponents  were  Baltliasar  Hul)nic>(T, 
Conrad  Grebel,  Felix  Mantz,  and  Louis  Hetzer,  —  all  men  of  learninii  and 
ability." — Baptist  Martyroloyy,  Vol.  I.  p.  6.  In  the  ample  and  elaborate 
editorial  additions  and  notes  contained  in  the  Hanserd  KnoUys  Society's 
editions  of  these  volumes,  will  be  found  biographical  sketches,  which 
remove  the  heavy  wei{?ht  of  reproach  under  which  party  spirit  has  for 
long  buried  some  of  these  reformers.  Hubmeyer  was  a  brilliant  scholar 
and  preacher,  and  though  there  is  reason  to  believe  he  partially  recanted 
under  torture,  he  reiifflrmed  his  faith,  and  died  a  martyr.  .The  monstrous 
and  incredible  charges  against  Hetzer  seem  to  have  been  a  later  invention, 
to  remove  the  ignominy  of  his  condemnation.  "  No  one,"  wrote  an  eye- 
witness, "  has  with  so  much  charity,  so  courageously,  or  so  gloriou-^ly 
laid  down  his  life  for  Anabaptism,  as  Hetzer.  He  was  like  one  who  spake 
with  God  and  died."    See  Vol.  I.  pp.  4—11,  12— 16,  r,l— 7."),  '.(7—101. 


32  PROVINCE    AND    USES 

stitution,"  allied  to  the  state,  and  upheld  and  promoted 
by  its  power,  demanded  a  church  composed  of  spir- 
*  itual  persons  only,  introduced  into  it  by  a  voluntary 
baptism.  He  was  reproached,  in  reply,  as  "  wishing  a 
church  free  from  sin,"  and  his  followers  as  exalting 
themselves  in  point  of  holiness  above  their  neighbors. 
He  denied  the  right  of  the  magistrate  to  interfere  in 
matters  of  religion,  and  this  was  stigmatized  as  con- 
tempt by  the  civil  authority.  His  career  was  short. 
The  magistrates  issued  their  edicts  against  the  Anabap- 
tists, and  persecution  was  commenced.  Nevertheless, 
"  in  fields  and  in  woods,  as  occasion  offered,  with  the 
Hebrew  and  Greek  Scriptures  in  his  hand,  he  ex- 
pounded the  word  of  God  to  the  people  who  flocked 
to  hear  him."  Seized  and  imprisoned,  tried  and  con- 
demned, he  died  serenely,  as  became  a  Christian  martyr. 
His  death  was  by  drowning.  Zwingle,  his  old  friend, 
the  companion  of  his  earlier  studies,  who,  in  the  sacred 
relations  of  friend  and  fellow-student,  had  known  his 
doubts  on  baptism,  and  had  himself  felt  their  force,  is 
reported  by  Brandt  to  have  pronounced  his  sentence  in 
the  four  words,  scarcely  less  impious  than  unfeeling, 
'■^Qui  iterum  mergit,  mergatur.'''^  Erasmus,  startled  by 
these  transactions  in  Zurich,  in  a  letter  to  his  friends  in 
East  Friesland,  exhorting  them  to  abide  in  the  Ark, 
paid  incidentally  his  tribute  to  the  character  of  the 
sufferers  :  "  a  people,"  said  he,  "  against  whom  there  is 
very  little  to  be  said,  and  concerning  whom  we  are 
assured  there  are  many  who  have  been  reformed  from 

1  Brandt's  Hist.  Be/.,  fol.  ed.,  Vol.  I.  p.  57. 


OF   BAPTIST   HISTORY.  33 

the  worst  to  the  best  lives ;  and  tlioiigh  perhaps  they 
may  foolishly  err  in  certain  opinions,  yet  have  they 
never  stormed  towns  nor  churches,  nor  entered  into 
any  combinations  against  the  authority  of  the  magis- 
trate, nor  driven  anybody  from  his  government  or 
estate."^ 

Contemporary  with  this  movement  in  Switzerland,  a 
similar  people  appear  in  the  Netlierlands.  I  cannot 
here  pursue  the  history  of  their  sufferings.  It  is  among 
the  most  melancholy  recitals  of  a  period  of  horrors. 
Conceding  the  abuse  of  their  principles  by  multiform 
sects  who  sprung  from  even  tlie  better  class  of  them, 
and  the  extravagance  and  madness  of  others,  between 
whom  and  tliese  Christians  there  was  never  either  con- 
nection or  sympathy,  it  is  sufficient  for  tlie  present 
purpose  to  say  that  exemplary  and  suffering  people, 
known  by  this  name,  transmitted  their  faith  and  their 
virtues  to  descendants  in  the  Low  Countries,  with  whom, 
three-fourths  of  a  century  later,  our  English  progenitors 
came  in  contact.  And  yet  I  ought  not  to  pass  in  utter 
silence  over  that  great  intervening  period.  Tlie  history 
of  English  liberty  links  itself  indissolubly  with  the  rise 
of  the  Dutch  Republic.  The  impulses  of  that  move- 
ment were  felt  across  the  channel,  quickening  the 
preparations  for  the  Commonwealtli  and  the  English 
and  American  Revolutions.  Tlie  history  of  that  period 
indicates  an  honorable  connection  of  the  Anabaptists 
with  the  cause  of  the  great  Prince  of  Orange.  When 
gloom  rested  heavily  on  his  affairs ;  when  his  plans 

1  Quoted  in  Brandt,  A'ol.  I.  p.  58. 


8  t  PROYIXCE    AND    USES 

demanded  pecuniary  supplies,  for  which  he  appealed  to 
the  rich  and  the  great  with  little  success ;  when  nobles 
and  gentlemen,  once  foremost  in  his  support,  were  now 
wavering  and  inactive,  —  we  behold  in  his  presence  hum- 
ble Anabaptist  pastors,  who,  at  the  risk  of  their  lives, 
had  brought  to  his  camp  the  contributions  of  their 
brethren.  "  They  prayed  him  to  take  in  good  part  that 
small  present  [of  over  a  thousand  guilders],  declaring 
that  they  esteemed  his  favor  greater  than  the  gift,  and 
that  they  never  desired  to  be  repaid."  When  the 
prince  asked  them  what  return  he  could  make,  they 
replied,  "  Nothing  but  his  protection,  in  case  God 
bestowed  upon  him  the  government  of  these  prov- 
inces."—  "That,"  said  the  prhice,  "would  he  show 
to  all  men,  especially  to  them  that  were  exiles  and 
refugees  as  well  as  he."^  Nobly  did  he  fulfil  that 
pledge.  Once  and  again  he  was  importuned  to  pros- 
ecute the  Anabaptists,  and  once  and  again  he  repelled 
the  proposition.  His  testimony  is  conclusive  as  to  their 
loyalty,  their  industry,  and  their  virtue,  —  reminding  us, 
by  the  terms  in  which  it  was  given,  of  that  of  the 
Dutch  ambassador  Van  Beuning,  as  furnished,  at  a 
later  period,  in  his  conversation  on  Toleration  in 
the  Netherlands,  with  the  French  warrior  Turenne. 
"  Why,"  said  he,  "  should  they  not  be  tolerated  ?  They 
are  very  good  and  quiet  people.  They  do  not  aspire  to 
dignities ;  an  ambitious  man  never  meets  them  in  his 
way  ;  they  never  oppose  us  by  any  competition  and  can- 
vassing. *  *  We  do  not  fear  the  rebellion  of  a  sect  that 

1  Brandt's  Hist.  Be/.,  Vol.  I.  p.  295.     Motley's  Dutch  Bepublic,  Vol.  II. 
p.  250. 


OF    BAPTIST    HISTORY.  35 

teaches,  among  other  things,  that  one  ought  never  to 
bear  arms.  *  *  AVe  raise  troops  with  their  money, 
which  do  lis  more  service  than  they  wonhl  l)y  listing 
themselves.  They  edify  us  hy  their  simplicity ;  they 
apply  themselves  to  arts  and  trades,  without  lavishing 
away  their  estates  hy  luxury  and  debauchery.  *  * 
These  people  think  themselves  as  much  Ijound  by  their 
promise  to  speak  the  truth,  as  if  they  took  an  oath."  ^ 
We  may  well  repeat  his  question,  "  Why  should  they 
not  be  tolerated  ? "  It  is  a  mournful  reflection,  that 
those  who  were  urging  William  to  persecute  these 
quiet  people,  were  themselves,  at  the  very  time,  hunted 
by  the  sanguinary  bigot  who  sat  upon  the  Spanish 
throne,  and  were  pleading,  in  their  own  behalf,  the 
rights  of  conscience. 

Among  those  whom  William  was  asked  to  persecute, 
and  of  whose  industry  and  thrift  he  is  the  witness,  were 
the  Anabaptists  of  Middelburg.  In  this  very  city  oc- 
curred the  first  intercourse  of  the  English  exiles  with 
the  Dutch  Anabaptists,  of  which  we  have  knowledge. 
Here  Robert  Browne,  with  his  followers,  towards  the 
close  of  the  sixteenth  century,  found  a  refuge  from 
persecutions  at  home.  Their  views  of  the  spiritual 
character  of  the  church  rendered  them  peculiarly  sus- 
ceptible to  the  influence  of  the  Anabaptists,  who  formed 
at  Middelburg  "  a  flourishing  community,"  and  whose 
views  "  the  greater  part"  of  the  exiles  adopted.^  We 
cannot  suppose,  however,  that  this  occurrence  at  Mid- 
delburg was  singular,  even  thus  early  in  the  history  of 

1  Bayle,  Art.  Atiabaptists,  note. 

2  Bioadinead  Records,  Jlisl.  Int.,  p.  xxxv. 


B6  PROVINCE   AND   USES 

the  exiles.  For  only  a  few  years  later  (1597),  John 
Payne,  addressing,  from  Harlaeni,  his  brethren  who 
frequent  the  Royal  Exchange  [of  London] ,  warns  them 
to  avoid  "  the  new  English  Anabaptists,"  "  I  wish  you 
beware,"  he  says,  "  of  the  dangerous  opinions  of  such 
English  Anabaptists,  bred  here,  as  whose  parsons,  in  part, 
with  more  store  of  their  letters,  doth  creep  and  spread 
among  you,  in  city  and  country."^  Perhaps  it  was  this 
"creeping  and  sj^reading"  of  opinions  in  England 
which  gave  rise  to  the  mission  of  Mr.  Richard  Blount, 
who  is  said  to  have  been  sent  to  Holland  to  receive 
baptism,  and  who,  on  his  return,  baptized  Mr.  Samuel 
Blacklock, — the  two  then  baptizing  the  rest  of  the  com- 
pany, fifty-two  in  number.^  Certain  it  is,  that  ten  years 
later  than  the  warning  missive  of  Mr.  John  Payne,  a 
schism  among  the  Brownists  of  Amsterdam,  kindred  to 
that  of  Middelburg,  resulted  in  the  formation  of  an 
English  Baptist  Church  in  that  city.  This  church,  gath- 
ered by  Mr.  John  Smyth,  and  after  his  death  under  the 
ministry  of  Mr.  Thomas  Helwisse,  was  composed  of  that 
noble  company  of  exiles,  who,  doubting  their  right  to 
enjoy  their  asylum  in  Holland  while  their  brethren 
were  hunted  and  oppressed  at  home,  resolved  to  return 
to  their  own  country,  "  to  challenge" — the  words  are 
their  own — "  to  challenge  king  and  state  to  their  faces, 
and  not  give  way  to  them  —  no,  not  a  foot."  They  did 
return,  proclaiming,  in  their  Confession  of  Faith,  "  that 
the  magistrate  is  not  to  meddle  with  religion,  or  mat- 
ters of  conscience,  nor  compel  men  to  this  or  that  form 

1  Broadmead  Records,  Hist.  Int.,  p.  Ixxiii. 

2  Neal's  History  of  the  Puritans.     Supplement.    Vol.  II.  p.  361. 


OF  BAPTIST  HISTORY.  37 

of  religion,  because  Christ  is  the  King  and  Lawgiver 
of  the  church  and  conscience."  It  was  this  return  to 
the  dangers  of  persecution,  and  this  i)roclamation  of 
the  rights  of  conscience,  to  which  the  pilgrim  pastor, 
John  Robinson,  replied,  in  a  puldication  Avhich  jthiccs 
him,  in  regard  to  the  question  of  religious  liberty,  in 
unfavorable  contrast  with  his  Baptist  brethren.^  Of 
the  active  correspondence  of  those  who  composed  this 
church  of  the  exiles  with  the  Dutch  Anabaptists  of 
Amsterdam,  interesting  evidences  have  been  discovered 
within  a  few  years,  tending,  among  other  things,  to  lift 
from  John  Smyth,  that  man  "  of  able  gifts,"  the  re- 
proach of  self-baptism^  vinder  which  he  had  lain  for  more 
than  two  centuries,  — "  «e  ipsos  haptizare^'^  meaning 
only,  it  is  contended,  that  it  was  lawful  for  the  company 
of  Christians  to  which  he  belonged,  converted  to  Scri|> 
tural  views  of  baptism  in  their  exiled  condition,  to 
institute  baptism  among  themselves,  instead  of  receiving 
it  from  their  Dutch  brethren.  The  Dutch  denied 
this,  and  John  Smyth,  on  whom  the  reproach  of  self- 
baptism  abides,  was  convinced  by  their  arguments,  and 
acknowledged  that  he  was  mistaken.^ 

The  return  of  this  church  from  Holland,  in  1611, 
may  be  accepted  as  the  date  of  the  permanent  estab- 
lishment of  distinct  Baptist  churches  in  England. 

Arrived  at  this  period,  we  cannot  but  pause  to  notice 
the  character  of  the  elements  now  combined  for  the 
complete   development   of    our   denominational   faith. 

^  See  Mr.  Robinson's  "  Religions  Communion,"  etc.     TForfrs,  Doctrinal 
Tract  and  Book  Societj-'s  ed.    Vol.  III.  p.  277. 
2  See  Appendix  I.,  A. 

4 


88  PROVINCE    AND    USES 

We  have  seen  the  unquestionable  proofs  of  the  inter- 
course of  our  Enghsh  progenitors  with  the  Dutch  Ana- 
baptists, and  of  the  powerful  influence  of  that  inter- 
course in  moulding  their  views  of  the  Christian  Church. 
The  Baptist  denomination  of  to-day  is,  however,  by  no 
means  the  simple  development  of  Dutch  Anabaptism. 
Our  ecclesiastical  relations  to  that  people  are  analogous 
to  our  political  relations  to  the  Dutch  Eepublic.  It  is 
impossible  to  read  the  history  of  that  republic  without 
observing  the  identity  of  the  principles  there  at  work, 
with  those  which,  at  a  later  day,  triumphed  permanently 
under  Cromwell,  AVilliam  and  Mary,  and  Washington. 
And  yet  those  principles  did  not  so  triumph  on  the 
Continent.  The  Dutch  seemed  to  be  wanting  in  the 
power  of  bringing  those  principles  within  the  grasp  of 
their  consciousness,  and  in  that  sturdy  practicalness  of 
the  English  mind,  which  is  never  content  until  a  prin- 
ciple becomes  an  embodied  fact,  adjusted  to  its  relations 
to  other  principles  and  to  other  facts.  The  growth  of 
our  constitutional  liberties  could  not  have  been  what  it 
was  without  the  prior  existence  and  influence  of  the 
Dutch  Republic ;  nor  could  these  liberties  have  become 
what  they  are  without  the  more  potent  conditions  of 
English  thought  and  life.  The  dependence  and  the  in- 
dependence  of  the  English  Baptists  were  not  different. 
When  the  exiled  Brownists  of  Middelburg  and  Amster- 
dam, holding  the  doctrine  of  a  church  composed  of 
spiritual  persons,  came  in  contact  with  the  Dutch  Ana- 
baptists, they  found  a  people  in  advance  of  themselves 
in  the  development  of  that  principle,  by  the  logical  and 
Scriptural  exclusion  of  infants  from  baptism,  and  they 


OF  BAPTIST   HISTORY.  39 

at  once  followed  the  new  light.  But  in  the  further 
development  of  that  principle,  they  })arted  from  the 
Dutch  where  the  Dutch  parted  from  Clirist  and  his 
apostles.  They  repelled  tlie  curious  speculations  of 
the  Continental  Anahaptists,  hi  regard  to  tlie  mode 
of  the  incarnation,  and  affirmed  the  lawfulness  to 
Christian  men  of  holding  civil  offices,  and  exercising 
the  functions  of  civil  magistrates.  Tlie  mode  of  hap- 
tism,  unsettled  and  various  on  the  Continent,  hecanie 
with  them  the  fixed  mode  of  immersion,  —  with  the 
greater  facility,-  perhaps,  because  dipping  had  been 
preserved  to  about  that  time  in  the  Church  of  Eng- 
land,' but  especially  for  the  reason  that  a  voluntary 
profession  of  personal  faith  must  be  in  exact  accord- 
ance with  the  statutes  of  the  great  Lawgiver  himself. 
The  English  mind  thus  dropped  off"  at  once  the  leading 
eccentricities  of  the  Continent ;  and  as  we  trace  the 
history  of  the  English  Baptists,  we  find,  within  a  very 
brief  time,  that  they  have  brought  their  new  position 
into  harmony,  theologically  and  socially,  with  the  great 
mass  of  reformed  Christendom,  while  at  the  same  time 
they  have  preserved  the  integrity  and  consistency  of 
their  principles.  At  the  first,  sympathizing  with  the 
Remonstrants,  and  tlierefore  followers  of  Arminius, 
they  became  not  long  afterwards,  in  common  with  all 
Protestants,  divided  on  the  theological  questions  in- 
volved in  that  great  controversy,  constituting  perma- 
nently two  bodies,  known  as  the  General  and  tlie 
Particular  Baptists.     The  church  of  the  latter,  coiisti- 

1  See  Appendix  I.,  B. 


40  PROVINCE   AND   USES 

tilted  in  London  in  the  year  1633,  by  a  secession  from 
the  Independent  Church  gathered  by  the  Rev.  Mr. 
Jacob,  may  be  regarded  as  fixing  the  epoch  of  our 
own  distinct  denominational  life,  and  as  closing,  there- 
fore, the  preliminary  chapter  of  our  denominational 
history. 

We  have  seen,  in  the  inquiries  thus  far  pursued,  that 
the  Reformation  was  the  work,  not  wholly  or  chiefly 
of  princes,  divines,  or  scholars,  but  of  peoples  of  various 
nations,  whose  intellectual  and  religious  life  had  at- 
tained a  development  which  demanded  freedom  from 
the  restraints  of  the  apostate  hierarchy,  and  required 
ecclesiastical  institutions  in  nearer  accordance  with 
the  word  of  God.  I  think  we  have  seen,  lil^ewise, 
that  an  ecclesiastical  ancestry,  found  among  those  who 
had  reached  such  a  development,  may  be  wanting  in 
princely  or  priestly  patronage,  as  were  the  primitive 
founders  of  the  Christian  Church,  and  yet  not  be 
wanting  in  triue  worth  and  honor. 

I  have  consumed,  according,  indeed,  to  my  intima- 
tion at  the  outset,  so  large  a  portion  of  my  time  on 
the  views  now  presented,  that  I  am  obliged  to  hasten 
over  my  remaining  topics  with  very  summary  state- 
ments. 

Having  thus  accounted  for  its  own  rise,  it  belongs 
further  to  Baptist  history  to  define,  by  a  thorough  analy- 
sis and  exposition,  the  matured  faith  of  the  founders 
of  the  denomination,  and  to  exhibit  their  true  relations 
to  other  branches  of  the  one  Christian  family.  "What 
was  the  position  which  our  progenitors,  by  these  mani- 
fold developments,  and  through  these  long  struggles, 


OF    BAPTIST    HISTORY.  41 

had  attained,  at  the  period  Avliich  we  have  named  as  the 
ei)oeh  of  our  distinct  and  recognized  denominational 
origin  ?  AVhat  ideas  (hd  tliey  represent  ?  Wliat  mis- 
sion did  they  undertake?  IIow  far  were  tliose  ideas 
and  that  mission  the  common  distinctions  of  Protest- 
antism, and  how  far  peculiar  to  tliemselves  ?  IIa})pily, 
the  materials  for  solving  questions  like  these  are  abun- 
dantly sui)})lied  in  our  formularies  and  our  literature. 
Tlie  rapid  increase  of  Baptists  from  1633  to  1643, 
had  brought  upon  the  rising  sect  the  bitter  reproaches  of 
an  age  bitter  with  religious  controversy.  Charged  Avith 
being  Pelagians,  Socinians,  Arminians,  Soul-sleepers, 
and  the  like,  and  ridiculed  as  ignorant  and  fanatical, 
seven  churches  of  London,  in  the  latter  year,  issued 
their  Confession  of  Faith,  the  first  i)ul)lished  by  the 
Particular  Baptists,  and  the  type  of  all  which  have 
since  followed.^  Preceding  the  Westminster  Confession, 
it  is  not  less  sound  in  the  fundamentals  of  Christianity, 
as  may  be  seen  by  comparing  it  with  the  work  of  the 
Westminster  Assembly.  It  is  remarkable  for  clearness, 
breadth,  and  acuteness,  the  production  of  cultivated 
minds,  and  an  effectual  answer  to  the  reproaches  which 
occasioned  its  issue.  Among  the  names  appended  to  it 
we  observe  those  of  Benj.  Cox  and  Hanserd  Knollys, 
distinguished  as  scholars  and  preachers  ;  Samuel  Ricli- 
ardson,  a  voluminous  and  able  writer ;  and  William 
Kiffin,  who  stood  honored  in  the  presence  of  kings. 
From  tins  Confession,  and  from  contemporary  contro- 
versial works,  the  productions  of  men  of  learning  and 

^  See  Appendix  I.,  C. 
4* 


42  PROVINCE   AND    USES 

ability,  it  is  clear  that  the  founders  of  the  denomination 
demanded  only  a  consistent  and  completed  Reformation, 
—  the  restoration  of  evangelical  faith  and  of  apostolic 
order.  They  accepted  the  principles  of  the  Reforma- 
tion, with  the  design  of  carrying  them  out,  and  parted 
company  with  their  brethren  only  when  their  brethren 
declined  to  follow  those  principles  to  their  results.  It 
is  sometimes  said  that  Baptists  are  not  Protestants.  I 
think  it  more  just  to  say  that  they  are  Protestants'  by 
eminence,  —  protesting  against,  not  Rome  only,  but 
against  everything  of  Rome  which  Anglicans,  Lu- 
therans, or  Calvinists,  retained  in  their  ecclesiastical 
structure,  their  scientific  theology,  or  their  religioiis 
life.  They  accepted  the  apostolic  as  the  model  church ; 
and,  with  a  total  irreverence  of  popes,  councils,  and 
fathers,  leaped  the  chasm  of  sixteen  centuries,  and 
planted  themselves  on  the  immovable  rock  of  the 
Divine  Word.  In  that  Word  they  found  simple  and 
intelligible  statements,  —  that  apostles  and  evangelists 
went  everywhere  preaching  the  gospel,  addressing  to 
the  consciences  and  hearts  of  intelligent  and  responsi- 
ble men  and  women,  the  claims  of  the  divine  law,  and 
the  necessity  of  faith  in  Christ ;  that  those  who  ac- 
cepted Christ  by  a  personal  faith,  professed  him  before 
the  world  by  a  voluntary  baptism ;  and  that  Christian 
churches  were  communities  of  men  and  women  so  con- 
verted and  so  baptized.  These  statements  gave  to  them 
the  law  of  their  ecclesiastical  polity.  They  protested, 
therefore,  against  the  attempt,  by  a  mechanical  process, 
to  make  Christians  of  unconscious  infants,  as  impossi- 
ble in  itself,  and  as  filling  the  church,  which  ought  to  lie 


OF   BAPTIST   HISTORY.  43 

holy  and  separate  from  the  world,  with  unconverted 
persons ;  and  against  all  ecclesiastical  authority,  exist- 
ing or  traditional,  whicli  enjoined  or  tolerated  such  a 
process.  Since  justification  was  by  personal  faith,  since 
baptism  was  a  voluntary  act,  since  religious  service 
could  be  accepted  only  as  it  was  free,  —  they  protested 
against  all  coercion  in  religion,  whether  themselves  or 
others  were  the  objects  at  which  it  was  aimed.  The 
baptism  of  infants,  state  churches,  and  persecution  for 
religious  opinions,  they  regarded  as  utterly  irreconcila- 
ble with  New  Testament  Christianity,  and  as  retained 
from  the  apostate  church,  —  the  Babylonish  garments 
and  wedges  of  gold,  destined  to  be  the  weakness  and 
discomfiture  of  the  Christian  Isi-ael.  Alas  !  it  was  this 
radical  demand,  this  demand  for  a  reformed  Reforma- 
tion, which  arrayed  against  them  the  timid  and  the 
conservative,  and  that  larger  class  who  had  not  stated 
fully  to  their  own  minds  the  principles  for  which  they 
were  contending,  and  who  remind  us  of  Milton's  lion, 
in  process  of  creation,  half  formed,  uprearing  his  noble 
head,  shaking  his  brinded  mane,  pawing  to  get  free, 
but  fast  bound  to  earth  by  parts  yet  unfinished. 

Having  thus  explained  the  origin,  and  the  distinctive 
character  and  mission  of  tlic  denomtnation,  it  is,  fnially, 
the  province  of  Baptist  history  to  trace  the  progress  of 
our  princii)les,  both  in  our  own  denominational  growth, 
and  in  the  influence  of  these  principles  on  other  com- 
munions, and  on  the  civilization  of  modern  times. 
Planting  himself  at  the  period  of  the  Confession  of  the 
Seven  Churches,  the  Baptist  historian,  as  he  looks  down 
the  line  of  coming  years,  beholds  struggles  which  might 


44  PROVINCE    AND    USES 

appall  the  stoutest  heart,  and,  at  the  same  time,  tri- 
umphs, which,  had  they  been  uttered  in  prophecy, 
would  have  been  scarcely  less  wonderful  than  those 
ancient  ones  in  which  the  seers  of  the  captivity  pro- 
claimed the  return  to  Zion.  Their  scanty  numbers, 
increased,  sometimes  rapidly,  sometimes  slowly,  for  a 
hundred  years,  he  sees  then,  under  the  impulse  of  a 
second  Reformation,  embodying  more  fully  their  ideas 
of  a  spiritual  church,  augmented  by  ratios  which,  at  the 
end  of  a  second  century,  give  us  adherents  embracing 
millions,  and  an  honorable  rank  among  the  forces  of 
Protestant  Christendom.  The  rapid  spread  of  Baptist 
sentiments  during  the  period  of  the  English  Common- 
wealth ;  the  maturing,  strengthening,  consolidating  pro- 
cess of  the  succeeding  period  of  persecution  ;  the  min- 
istry and  the  dreams  of  Bunyan  ;  the  General  Assembly 
of  1689,  representing  more  than  one  hundred  congre- 
gations, met  to  celebrate  their  release  from  oppression, 
by  organizing  missionary  labors,  and  providing  for  the 
education  of  their  ministry ;  the  embodying  of  the  dis- 
tinctive sentiments  of  the  Baptists  on  liberty  of  con- 
science in  a  civil  state  on  this  side  of  the  Atlantic ;  the 
great  names  which  adorn  our  history,  in  the  depart- 
ments of  literature,  in  civil  station,  in  commerce,  and 
in  works  of  evangelical  charity,  —  these  are  events  and 
themes  which  arrest  the  attention  of  the  historian,  and 
invite  and  repay  his  labors.  If  their  influence  on  other 
communions,  and  on  society  at  large,  is  sought,  it  is  seen 
in  what  they  have  done  to  raise  the  views  of  evangelical 
Christians  generally,  in  regard  to  the  spiritual  character 
of  the  Christian  Cliurcli ;    in  the  desuetude  of  infant 


OF   BAPTIST   HISTORY.  45 

baptism;  in  the  growth  of  tluit  tree  of  liberty  whicli 
they  planted  on  the  sliores  of  the  Naragansett,  until 
a  whole  nation  reposes  under  its  shadow ;  and  in  the 
great  questions  of  the  church,  and  of  church  and  state, 
which,  in  our  own  time,  they  have  excited  on  the  Con- 
tinent of  Europe,  which  even  now  are  agitating  synods, 
consistories  and  cabinets,  in  France,  Germany,  Den- 
mark and  Sweden,  and  which  are  manifestly  destined 
to  become  the  occasions  of  new  triumphs.  "With 
enough  of  human  infirmity  and  sin  in  our  history  to 
make  us  humble,  there  has  been,  by  the  blessing  of  the 
Divine  Master  whom  we  serve,  enough  of  honorable 
success  to  inspire  our  hearts  with  higher  hopes,  and  to 
encourage  steadfastness  and  zeal  in  our  future  labors. 

With  these  brief  references  to  the  last  topics  ad- 
duced, we  must  pass  from  the  consideration  of  the 
Province  of  Baptist  History,  to  a  few  remarks  on  its 
Uses.  I  regret  that  my  limits  will  not  permit  the 
ampler  consideration  of  this  theme  which  I  had  de- 
signed. 

I  think  that  at  tlie  end  of  two  hundred  years  we 
may  fairly  be  summoned  to  show,  by  its  practical  work- 
ings, the  superiority  of  the  church-system  which  it  is 
our  mission  to  embody  and  illustrate.  The  friends  of 
hereditary  and  of  national  churches  —  Lutheran,  Cal- 
vinistic,  and  Anglican  —  have  from  the  beginning  ol)- 
jected  to  the  theory  of  churches  composed  of  spiritual 
members  only,  that  in  this  world  of  universal  frailty 
it  was  visionary  and  impracticalile.  Even  at  the  dawn 
of  the  Anabaptist  movement  in  Switzerland,  Zwingie 
made  this  a  distinct    point  with  the  Anabaptist  Re- 


46  PROVINCE   AND   USES 

formers ;  and  within  tlie  last  year,  the  shrill  voice  of 
the  Swiss  Presbyterian  has  been  echoed  from  the  banks 
of  the  Ohio,  by  the  learned  and  evangelical  bishop  who 
presides  over  the  diocese  of  Kentucky.  The  latter,  con- 
tending as  earnestly  as  we  for  justification  by  faith,  and 
regeneration  by  the  Holy  Spirit,  would  nevertheless 
make  churches  national,  —  bringing  children  within  the 
church  in  order  to  their  conversion  under  its  means  of 
grace,  and  leaving  the  separation  of  the  tares  from  the 
wheat  to  the  harvest-day  of  the  world.  If  your  theory 
is  the  correct  one,  he  argues,  your  churches,  composed 
of  those  only  who  have  been  spiritually  enlightened  and 
renewed,  and  have  made  profession  of  personal  faith  in 
voluntary  baptism,  ought  to  be  more  distinguished  than 
others  by  the  practical  fruits  of  Christian  piety,  by  the 
graces  of  love  and  union  and  Christian  zeal.  He 
demands,  with  propriety  and  force,  have  the  facts 
answered  to  the  theory  ?  Has  "  the  life  of  God  in  the 
soul  of  man "  been  better  developed  and  illustrated 
with  you  than  with  those  whose  theory  admits  a  more 
comprehensive  and  indiscriminate  membership  ?  I  can- 
not deny  the  justice  of  the  appeal ;  nor  can  I  answer  it 
without  a  familiar  acquaintance  with  our  history.  I  do 
not  shrink  from  the  historical  scrutiny  to  which  it  in- 
vites. Marred  our  history  is  by  backslidings,  which 
remind  us  of  our  full  share  in  human  frailty  ;  but  when 
I  contemplate  our  beginnings,  the  reproaches  and  per- 
secutions through  which  we  passed,  the  disadvantages 
of  many  kinds  under  which  we  have  since  labored,  and 
then  review  our  groAvth,  with  its  beneficent  results  to 
the   church   catholic   and   to  mankind,  I   cannot   but 


OF   UAPTIST   UISTOUY.  47 

ailmire  tlic  testimonials  which  it  funiislics  in  praise  of 
tlie  glory  of  llis  grace  who  has  made  us  a  separate  and 
])eculiar  people.  Our  church-system  has  its  adequate 
vindication  in  our  history. 

I  think,  in  the  second  place,  that  the  study  of  our 
history  will  aid  us  in  the  settlement  of  practical  ques- 
tions, relating  to  polity,  and  to  agencies  and  methods 
of  evangelization.  We  have  been  from  the  first  a 
practical  j)eople,  and  as  exigencies  have  arisen,  they 
have  been  met  by  courses  of  policy  determined  by  men 
who  bowed  with  reverence  to  the  authority  of  the 
Divine  Word,  who  prayed  much,  and  were  earnest  in 
their  work.  The  recorded  experience  of  such  men 
opens  a  mine  of  practical  wisdom  which  we  cannot 
afford  to  neglect.  Take,  for  illustration,  the  single 
question  of  an  educated  ministry.  I  do  not  say  that 
nothing  on  that  subject  is  to  be  learned  beyond  what 
our  fathers  have  taught  us,  but  I  think  it  safe  to  say 
that  we  shall  go  into  error  when  we  stray  from  the  path 
which  they  opened.  Their  views  and  plans  were  con- 
formed equally  to  the  spirit  and  procedure  of  primitive 
Christianity,  and  to  their  own  condition  and  necessities. 
They  neither  repelled  from  the  ministry,  for  the  lack  of 
intellectual  culture,  good  men  who,  in  their  "  aptness 
to  teach,"  furnished  evidence  of  a  divine  call  to  the 
sacred  office,  nor,  did  they  fail  either  to  recognize  the 
advantages  to  the  ministry  of  liberal  learning,  or  to 
provide  the  best  means  in  their  power  for  securing 
those  advantages.  A  considerable  number  of  the  early 
ministers  of  the  Baptist  churches,  such  as  Cox,  Knollys, 
Tombes,  and  Jessey,  were  graduates  of  the  English 


48  PROVINCE   AND   USES 

universities,  and  some  of  them  ranked  high  among  the 
learned  men  of  a  learned  age.  Many  of  their  contro- 
versial works  were  written  with  masterly  ability.  Yava- 
son  Powell's  examination  of  the  Prayer  Book  was  not 
less  keen  and  effective  than  it  was  sententious  and 
logical,  and  De  Laune's  Plea  for  the  Non-conformists 
honors  the  verdict  of  Defoe,  who  ranked  him  among  the 
first  of  thinkers  and  scholars.  Recall  our  progress. 
The  first  Particular  Baptist  church  was  organized,  as 
we  have  seen,  in  1633.  In  ten  years  seven  churches  in 
London  united  in  a  Confession.  In  the  period  of  the 
Commonwealth  they  had  increased  so  rapidly  that  it 
becomes  impossible  to  trace  their  growth  or  to  estimate 
their  numbers.  Hunted  and  oppressed  during  the  suc- 
ceeding reigns  of  Charles  and  James,  their  men  of 
learning  and  influence  fined  and  imprisoned,  they  had 
nevertheless  increased  in  numbers,  and  so  consolidated 
their  organizations,  that  more  than  one  hundred  con- 
gregations^ were  represented  in  the  General  Assembly 
of  1689.  It  was  impossible  for  a  people,  mainly  of  the 
middle  and  humbler  classes,  so  persecuted  and  impov- 
erished, and  shut  out  from  the  endowed  schools  and 
universities,  to  provide  a  learned  ministry  for  the  de- 
mands of  such  a  growth.  And  yet  the  desirableness  of 
learning  to  the  ministry  seems  never  even  then  to  have 
been  forgotten.  Mr.  Tombes,  so  early  as  1650,  had 
three  young  men  under  his  personal  instruction,  two  of 
whom  subsequently  rendered  eminent  service  in  our 


1  All  the  Particular  Baptist  churches  of  the  kingdom  were  not  repre- 
sented in  this  Assembly. 


OF   BAPTIST   HISTORY.  40 

churches.  It  is  stated  further,  that  in  those  days  of 
common  peril  and  suffering,  this  only  practicable  method 
was  followed  by  Baptist  and  Pedobaptist  pastors,  with- 
out distinction  of  sentiment,  on  the  part  of  the  pupils, 
as  to  the  points  at  issue  between  them.  In  1675,  letters 
were  sent  by  the  Baptist  ministers  of  London  to  the 
churches  throughout  England  and  Wales,  inviting  their 
brethren  to  a  meeting,  in  the  month  of  May  following, 
to  take  measures  "  for  the  providing  an  orderly  standing- 
ministry  in  the  church,  who  might  give  themselves  to 
reading  and  study,  and  so  become  able  ministers  of  the 
Kew  Testament."  Dyke  and  Kiffin  were  among  the 
signers  of  this  call.  Whether  the  meeting  was  held, 
or  what  was  the  result,  we  do  not  know.  In  1G86,  the 
venerable  Terrill,  of  the  Broadmead  church,  whose  pas- 
tor, a  man  "of  great  learning,"^  died  in  prison,  for  the 
testimony  of  Jesus,  and  who,  himself  a  man  of  very  con- 
siderable acquirements,  appreciated  the  value  of  learn- 
ing to  a  minister  of  Christ,  had  left  by  his  will  the 
pro^'ision  which  subsequently  became  the  foundation  of 
the  Baptist  College  at  Bristol.  As  soon  as  the  heavy 
weight  of  persecution  was  removed  by  the  glorious  Rev- 
olution of  1688,  the  General  Assembly,  already  alluded 
to,  met  in  London,  and  took  vigorous  measures  for  the 
education  of  the  ministry  of  our  churches.  The  bene- 
factions of  HoUis  to  Harvard  College  and  to  the  Phila- 
delphia Association  ;  the  early  efforts  of  that  Associa- 
tion, prompted  by  these  benefactions,  to  secure  an 
educated  ministry ;   the  Education  Society  at  Charles- 

'  Broadmead  Hecords,  p.  493. 


50  PROVINCE   AND    USES 

ton,  which  a  luindred  years  ago  supported  Samuel 
Stilhnaii  in  his  studies ; '  the  call  for  an  educated  min- 
istry which  succeeded  the  astonishing  groAvth  of  our 
denomination  about  the  middle  of  the  last  century, 
and  led  to  the  establishment  of  Brown  University, — 
these  are  links  in  an  unbroken  chain,  connecting  this 
honored  theological  institution,  whose  anniversary  we 
now  celebrate,  devoted  to  the  highest  professional  learn- 
ing of  our  times,  with  the  humbler  labors  in  the  same 
cause  of  Terrill  and  Knollys,  Dyke  and  Tombes.  We 
perfect  their  work ;  we  do  not  depart  from  their  prin- 
ciples. They  demanded  grace  before  learning,  and  then 
learning  to  the  utmost  practicable  extent.  This  prin- 
ciple pervades  our  history  with  the  uniformity  of  a  law. 
We  have  never  had  a  ministry  u.niversally  learned. 
Besides  that  this  has  been  forbidden  by  our  rapid 
growth,  we  may  doubt  whether,  in  any  conceivable 
stage  of  human  progress,  such  a  ministry  will  be  found 
in  accordance  with  the  divine  plan.  No  church-system 
can  be  a  divine  one  which  is  not  adapted  to  universality, 
and  none  can  be  adapted  to  universality  which  is  not 
exclusive  of  castes,  high  or  low — which  does  not  wel- 
come alike  to  its  fellowship  the  cultivated  and  the 
rustic,  and  furnish  to  all  their  suitable  aids  to  edifica- 
tion, and  their  fitting  spheres  of  service  for  Christ.  As 
matter  of  fact,  he  calls  to  his  ministry  men  of  all  ranks, 
all  conditions,  all  grades  of  culture  not  below  "  aptness 
to  teach."  He  did  it  in  the  first  age,  and  has  done  it 
since  in  all  the  active  ages  of  his  church.     We  may 

1  Benedict's  Ilistory  of  the  Baptists,  ed.  1813,  Vol.  II.  p.  136. 


OF   BAPTIST   HISTORY.  51 

infer  that  lie  always  will  do  it.  Our  system  requires  us 
to  welcome  to  the  service  all  whom  he  calls,  and  then  to 
raise  all  to  the  highest  possible  intellectual  enicieucy, 
by  the  highest  culture  ])racticable  for  each.  AVith  the 
advance  of  popular  intelligence,  "  aptness  to  teach," 
^vhi(•h  is  but  relative,  must  require  higher  preparations 
for  the  duties  of  the  sacred  office,  and  the  aggregate 
culture  of  the  ministry  must  rise  in  proportion.  Al- 
ways for  them  to  whom  the  completest  education  is 
j)ossil)le,  the  completest  education  is  a  duty;  for,  in 
learning,  sanctified,  in  earnest,  and  practical,  lies  the 
greatest  human  power.  I  understand  this  to  have  been 
the  theory  of  our  fathers,  the  earliest  and  the  best  of 
them,  and  the  theory  of  our  whole  history.  I  believe 
there  can  be  no  better.  It  seems  to  me  to  reconcile 
views  at  present  conflicting  among  us,  by  opening  wide 
the  door  for  all  true  laborers,  while  at  the  same  time, 
wherever  practicable,  it  demands  the  most  thorough 
])reparatory  and  life-long  discipline. 

And  as  on  the  subject  of  ministerial  education,  so  on 
various  others,  our  history  is  replete  with  discussions 
and  experiences,  in  which  w^e  may  find  lamps  for  our 
own  paths,  which  will  neither  grow  dim  nor  mislead 
us. 

Finally,  the  study  of  our  history  will  evoke  and  sus- 
tain a  true  denominational  spirit,  and  so  minister  efTec- 
tively  to  the  progress  and  triumph  of  our  distinctive 
principles.  The  great  truths  of  Christianity  —  those 
which  pertain  to  our  salvation,  and  so  lie  at  the  basis 
of  Christian  character  and  Christian  brotherhood  —  we 
hold  in  common  w'ith  other  branches  of  the  one  house- 


62  PROVINCE    AND    USES 

hold  of  faith.  In  urging  an  awakened  denominational 
spirit,  I  shall  not,  I  trust,  be  suspected  of  a  wish  to 
violate  the  charity  of  this  comprehensive  and  sacred 
relationship.  What  I  ask  is  that  we  may  understand 
ourselves,  and  perform  in  the  spirit  of  Christianity  our 
distinctive  mission.  As  it  was  the  maintenance  and 
spread  of  certain  principles  which  justified  the  original 
formation  of  Baptist  churches,  so,  if  their  continuance 
is  to  he  justified,  it  must  be  on  similar  grounds.  Our 
fathers  formed  churches  not  to  supplement  the  gospel 
of  the  Reformation,  but  to  give  it  free  scope  and  power, 
—  to  rescue  it  from  perversions  and  additions,  and  to 
embody  it  in  institutions  of  Divine  appointment,  and 
therefore  of  greater  efficiency  in  the  world's  regenera- 
tion. The  principles  for  which  they  contended  were 
the  unshared  authority  of  the  Word  of  God,  the  per- 
sonal character  of  faith  and  a  religious  profession,  and 
the  inviolability  of  the  rights  of  conscience.  They  de- 
manded that  Christ  alone  be  King  in  Zion,  reigning 
over  voluntary  subjects,  by  laws  of  his  own  ordination. 
The  Christian  world  more  nearly  accords  with  us  now 
on  all  these  questions  than  it  did  two  hundred  years 
ago ;  especially  is  this  true  in  this  country  and  in 
Great  Britain,  the  more  immediate  sphere  of  our  influ- 
ence. The  practices  of  our  brethren  around  us  have 
burst  the  restraints  of  tlieir  written  formularies,  and 
some  of  them  have  but  to  state  their  positions  to  their 
own  consciousness,  and  they  are  Baptists  at  once.  It  is 
a  striking  fact,  that  at  the  very  time  when  the  desue- 
tude of  infant  baptism  in  evangelical  churches  is  arrest- 
ing attention    and  challenging   inquiry,    the  work  t»f 


OF    BAl'TIST    HISTORY.  53 

Li  It  on,'  one  of  the  most  elaborate  and  scientific  works 
on  the  cliurch  which  have  appeared  in  our  hmguage  for 
two  centuries,  takes  fundamental  grounds  whicli,  by  a 
logical  and  by  a  wcU-nigh  admitted  necessity,  make  the 
church  Baptist.  We  have  gained  much,  but  not  all. 
In  Germany,  Denmark,  and  Sweden,  our  controversies 
of  one  and  two  centuries  ago  are  renewed  to-day.  Tiie 
field  of  religious  liberty  with  us  is  won  ;  but  oven  here 
tradition  has  not  given  place  to  the  complete  supronacy 
of  Scripture,  nor  is  the  spiritual  character  of  the  primi- 
tive churches  fully  restored.  We  have  a  groat  work 
still  before  us.  We  may  increase  our  numbers,  while 
we  fulfil  but  imperfectly  this  distinctive  mission.  We 
may  stand  on  an  equal  footing  with  our  brethren  in  the 
matters  of  wealth,  culture,  and  social  position  —  in  the 
learning  of  our  ministry,  and  in  the  luxury  and  ele- 
gance of  our  appointments  for  worship,  and  yet  may 
fail  to  bear  our  proper  part  in  that  great  purpose  which 
justified  and  demanded  our  denominational  origin,  and 
which  has  illustrated  and  adorned  our  denominational 
history.  It  was  the  aim  of  our  progenitors  to  restore 
the  order  of  apostolic  churches,  and  so  to  bring  back 
the  power  of  primitive  Christianity.     "  I  believe  and 

1  The  Clmrch  of  Christ,  in  its  Idea,  Attributes,  and  Ministrr:  with  a 
Particular  Reference  to  the  Controversy  on  the  Sabject  between  Roman- 
ists and  Protestants.  By  Edward  Arthur  Litton,  M.  A.,  Perpetual  Curate 
of  Sto(kton  Heath,  Cheshire,  and  late  Fellow  of  Oriel  College,  Oxford. 
Philadelphia,  ]8j6. 

Mr.  Litton's  work  coincides  in  important  particulars  with  the  work  of 
the  Rev.  John  S.  Stone,  D.  D.,  on  the  True  Comprehension  of  the  Church, 
printed  several  years  ajjo,  for  his  ovm  contrret^ation, —  that  of  Christ 
Church,  Brooklyn.  It  is  to  be  regretted  that  portions  of  Mr.  Litton's 
work  are  oniittod  in  the  Aiuerican  edition. 

0* 


54  PROVINCE    AND   USES    OF    BAPTIST    HISTORY. 

know,"  said  Hubmeyor,  "  that  Christendom  will  not 
receive  its  rising  aright,  till  baptism  and  the  Lord's 
Supper  are  restored  to  their  original  purity."^  In  that 
faith,  seeking  a  perfected  reformation,  our  fathers  la- 
bored. Whether  preaching  to  little  congregations  iu 
England,  gathered  privately  to  avoid  the  interruptions 
of  officials  and  the  penalties  of  the  law,  or  itinerating 
among  the  new  settlements  of  this  country,  and  plant- 
ing the  seeds  of  the  gospel  with  the  first  opening  of  the 
soil  to  cultivation,  everywhere  they  understood,  with 
remarkable  distinctness,  the  character  of  their  work, 
and  felt  its  high  inspiration.  "We  shall  catch  their 
spirit  by  studying  their  deeds.  We  shall  then  imitate 
their  zeal,  and  renew  their  successes.  We  shall  gain, 
not  a  mere  party  triumph,  which  is  unworthy  of  Chris- 
tian men,  but  the  increase  of  that  moral  power  in  the 
church,  which,  under  the  blessing  of  God,  will  the 
sooner  achieve  the  world's  regeneration.  Let  our 
name^  and  our  memory  perish,  if  only  Christ  reigns 
in  an  obedient  and  sanctified  church.  And  he  must  so 
reign ;  for,  in  the  glorious  words  of  the  same  martyr, 
"Divine  truth  is  immortal;  it  may,  perhaps,  for 
long,  be   bound,  scourged,  crowned,  crucified,  and 

for  a  season  be  entombed  in  the  grave; but  on 

the  third  day  it  shall  rise  again  victorious,  and 
rule  and  triumph  forever."^ 


1  Baptist  Martyrology,  Vol.  I.  p.  72. 

2  See  Appendix  I.  D. 

3  Quoted  by  E.  B.  Underhill,  Esq.,  Christian  Review,  18^)2,  p.  48. 


APPENDIX    I. 


NOTES. 


A.  THE   ALLEGED  SELF-BAPTLSi[  OF  JOHN  S^rYTH. 

B.  THE  HISTORICAL  BAPTISIT  OF  THE  ENGLISH  PEOrLE. 

C.  CREED-STATEMENTS  IN  THE  BAPTIST  DENOMINATION. 
O.  "BAPTISTS." 


A. 

THE  ALLEGED  SELF-BAPTISM  OF  JOHN  SMYTH. 


The  charge  of  self-baptism  is  sustained  by  the  testi- 
mony of  the  Pilgrim  pastor,  John  Robinson,  in  his  work 
on  "Religious  Communion,"  etc.  The  following  is  his 
language : 

"Lastly,  If  the  church  be  gathered  by  baptism,  then 
will  Mr.  Helwisse's  church  appear  to  all  men  to  be  built 
upon  the  sand,  considering  the  baptism  it  had  and  hath ; 
which  was,  as  I  have  heard  from  themselves,  on  this  man- 
ner: Mr.  Smyth,  Mr.  Helwisse,  and  the  rest,  having  ut- 
terly dissolved  and  disclaimed  their  former  church  state, 
and  ministry,  came  together  to  erect  a  new  church  by 
baptism ;  unto  which  they  also  ascribed  so  great  virtue, 
as  that  they  would  not  so  much  as  pray  together  before 
they  had  it.  And,  after  some  straining  of  courtesy  who 
should  begin,  and  that  of  John  Baptist  (Matt.  iii.  14)  mis- 
alleged, Mr.  Smyth  baptized  first  himself,  and  next  Mr. 
Helwisse,  and  so  the  rest,  making  their  particular  confes- 
sions."—  Works,  vol.  iii.  p.  168. 

This  language  is,  certainly,  not  ambiguous :  "  Mr.  Smyth 
baptized  Jlrst  himself,  and  next  Mr.  Helwisse,  and  so  the 
rest."  In  reference  to  the  source  of  his  information,  he 
says,  "  as  I  have  heard  from  themselves." 


58  NOTES. 

The  Liograpliers  of  Mr.  Smyth,  and  the  Baptist  Histo- 
rians, Crosby  and  Ivimey,  have  been  entirely  skeptical  in 
regard  to  this  alleged  self-baptism.  It  has  been  argued 
that  the  charge  has  proceeded  from  enemies  only,  and 
that,  if  there  had  been  any  truth  in  it,  some  intimation 
of  the  propriety  of  such  an  act  would  have  been  found 
somewhere  in  the  writings  of  Mr.  Smyth,  or  in  those 
of  his  friends.  Speculations  of  this  sort,  however,  are 
hardly  a  reply  to  the  express  testimony  of  Mr.  Robinson. 
Was  Mr.  Robinson  mistaken  ?  He  was  not  an  eye-wit- 
ness, —  he  was  a  resident  of  Amsterdam  for  a  brief  time 
only,  and  then  went  to  Leyden,  —  he  "heard"  the  man- 
ner of  establishing  the  new  church  narrated.  Did  he 
understand  correctly  what  he  heard?  Or,  did  he  misin- 
terpret instituting  baptism  among  themselves,  by  suppos- 
ing it  to  mean  self-haptismf  The  controversy  seems  to 
be  narrowed  down  to  this  single  question.  No  inference 
can  be  drawn  from  the  silence  of  Mr.  Smyth  after  Mr. 
Robinson's  book  was  written;  —  Mr.  Smyth  was  already 
dead,  and  Mr.  Helwisse,  if  still  alive,  was  in  England. 
It  is  not  certain,  however,  that  Mr.  H.  was  still  living. 
On  the  supposition  that  Mr.  Robinson  misinterpreted  what 
he  had  heard,  the  circumstances  of  the  case  render  it  easy 
enough  to  suppose  the  statement  might  jjass  to  history 
unconti'adicted. 

Recent  testimony,  referred  to  in  the  foregoing  discourse, 
reaches  the  point  in  question.  Edward  Bean  Underhill, 
Esq.,  an  English  Baptist,  whose  historic  researches  render 
him  autliority,  in  a  letter  to  the  Rev.  David  Benedict, 
D.  D.,  dated  London,  Oct.  13,  1849,  and  published  in  the 
Nexo  York  Recorder  of  Nov.  21,  writes  as  follows: 

"In  a  visit  I  lately  paid  to  Amsterdam,  I  found  some 
more   interesting   manuscripts  relative  to  the  church  of 


APPENDIX.  59 

-wliicli  John  Smyth  was  pastor,  with  the  original  Confes- 
sions of  Faith,  pubhshed  hy  liini  and  his  'C'oni])any.'  I 
was  also  able  to  discover  and  elucidate  the  name  of  Se- 
Uaptist,  given  to  John  Smyth,  and  so  often  used  as  a  name 
of  reproach.  As  these  documents  ai-e  now  beincr  copied 
for  me,  I  am  not  able  to  send  you  the  particulars,  but  the 
general  facts  are  as  follows : 

"On  Smyth  and  his  people  becoming  Baptists,  the 
question  arose  how  they  were  to  commence  tlie  practice 
of  the  rite,  and  by  whom  it  should  be  administered.  The 
Butch  Baptists,  or  Mennonites,  held  at  the  time  the  opin- 
ion, that  baptism  should  be  administered  only  by  a  minis- 
ter or  elder  in  office.  As  Smyth  did  not  agree,  in  several 
matters,  with  the  Dutch,  they  were  unwilling  to  resort 
to  them  for  baptism,  and  became  of  the  opinion  that  it 
might  be  originated  among  themseloes;  they  Avere  there- 
fore called  ASe-Baptists  —  persons  baptizing  themselves; 

not  that  each  one  dipped  or  baptized  himself,  but  among 
them  they  commenced  the  practice.  After  this,  Smyth 
and  several  more  came  to  be  of  the  same  opinion,  on  this 
and  other  points,  with  the  Dutch,  and  applied  to  be  ad- 
mitted to  communion  with  them.  The  Dutch  received 
tliem,  but  at  the  same  time  required  a  recantation  of 
their  error.  A  fic-simile  of  this  document  I  possess.  The 
heading  is  in  Latin,  purporting  that  the  persons  whose 
names  are  subscribed  renounce  the  sentiment  that  they 
may  se  ipsos  baptizare,  —  haptize  themselves,  —  as  con- 
trary to  the  order  of  Christ.  It  thus  appears  that  the 
equivocal  phrase,  «  se  ipsos  baptizare,"  became  the  foun- 
dation of  the  charge  that  Smyth  baptized  himself.  But, 
from  the  controversy  which  arose,  it  is  evident  that  the 
meaning  of  the  words  is  as  I  have  stated  it.  Among  the 
names  which  follow  is  the  autograph  of  John  Smyth  and 


60  NOTES. 

his  wife  Mary.  A  few  remained  of  the  first  oi)inion, 
among  whom  was  Thomas  Helwisse.  I  have  seen  a  MS. 
letter  of  his,  in  which  this  subject  is  taken  up  and  argued 
with  the  Dutch  pastors  to  whom  this  letter  is  addressed, 
and  he  also  treats  of  the  succession  of  the  ministry  in 
reference  to  the  same  subject,  in  a  printed  work  still 
extant.  A  copy  of  this  letter  I  hope  soon  to  possess. 
I  may,  therefore,  confidently  affirm,  that  the  charge  of 
baptizing  himself,  is,  with  respect  to  Smyth,  a  calumny; 
but  arose  from  the  circumstance  referred  to.  In  no  other 
way  can  we  account  for  the  silence  with  respect  to  it, 
observed  by  himself  in  his  writings,  and  in  those  of  his 
friends." 


THE  HISTORICAL  BAPTISM  OF  THE  ENGLISH  PEOPLE. 


The  Latin  origin  of  Christianity  in  England  would 
lead  very  naturally  to  the  use  of  Saxonizcd  forms  of  the 
Greek-Latin  haptizo^  at  least  occasionally,  during  the  An- 
glo-Saxon period.  That  they  were  so  used,  is  certain. 
Bosworth,  in  his  Anglo-Saxon  Dictionary,  has  "  Baedzcre, 
baezere,  es ;  m.  baezera,  an ;  m.  A  baptizer,  hapitist,  R."  — 
the  "R."  referring  to  the  Rushworth,  or  Northumbrian 
Gloss  or  version  of  the  Four  Gospels,  written  in  the  tenth 
century.  The  use  of  these  transferred  forms  seems,  how- 
ever, to  have  been  very  limited.  The  common  words 
were,  fullia}^  fulwian,  fuUuht^  fulwiht^  fulicere,  etc.,  all 
translations  into  the  vernacular  of  the  original  words 
denoting  the  Christian  rite.  They  occur,  in  numberless 
instances,  in  Anglo-Saxon  literature,  and  do  not  disappear 
fi-om  the  language  until  the  incoming  of  the  Norman 
French  element,  with  which  came  in  our  present  terms 
denoting  baptism,  has  fully  constituted  the  English  lan- 
guage. For  a  time,  the  Saxon  terras  for  baptisni  Avere 
used  interchangeably  with  those  of  the  Norman  French; 
but,  in  the  full  development  of  the  language,  the  latter 
gained  the  permanent  place,  and  the  former  faded  utterly 
away.  A  few  notes  of  this  process  may  be  of  interest  to 
the  reader: 

6 


62  NOTES. 

Tlie  Anjrlo-S.'ixon  lansruagre  and  literature  were  at  their 
zenith  at  the  period  of  Alfred  the  Great,  who  died  901. 
The  language,  however,  remained  Anglo-Saxon,  until  the 
Norman  Conquest,  which  occurred  in  1066,  had  begun 
to  impress  its  permanent  marks  on  the  life  of  tlie  people. 
Then  commenced  the  changes  which  ultimately  ripened 
into  the  language  which  we  now  speak.  Sir  Frederic 
Madden,  in  his  Preface  to  LayamorCs  JBrut,  denotes  these 
changes  thus  : 

Semi-Saxon,  from  A.  D.  1100,  to  A.  D.  1230. 
Early  English,  "        1230,         "        1330. 

Middle  English,       "        1330,         "        1500 
Later  English,  "        1500,         "        1600. 

We  shall  trace  the  words,  used  by  our  forefltthers  to 
express  the  rite  of  baptism,  from  Anglo-Saxon  times, 
down  through  these  successive  periods. 


ANGLO-SAXON. 

The  word  used  in  the  Anglo-Saxon  Version  of  the 
New  Testament — a  version  belonging  to  the  eighth  cen- 
tury —  was  usually  fullian.  In  one  instance  baptism 
was  denoted  by  a  word  denoting  loashing^  and  in  one 
instance  Baptistam  occurs  in  translating  the  name  and 
title  of  John  the  Baptist.*  As  this  version  was  translated 
from  the  Latin,  it  is  by  no  means  singular  that  such  a 
Latin  form  should  have  been  brought  into  it.  That  no 
more  were  brought  in,  shows  how  much  such  forms  were 
strangers  to  the  people  for  whom  the  version  was  designed. 

1  Gotch's  Critical  Examination  in  Appendix  to  Bible  Question,  pp.  200, 
201. 


APPENDIX.  63 

^Mr.  Gotcli  refers,  likewise,  to  Anglo-Saxon  Gospels,  found 
in  the  Bodleian  Library,  and  in  the  Public  Library  at 
Cambridge,  in  which  the  words  dyppan  and  clepan,  to 
dij),  are  used  in  two  or  three  instances,  to  translate  haj)- 
tizare.  These  translations  were  not  usual,  but  they  indi- 
cate, beyond  question,  the  act  by  which  the  Christian  rite 
was  in  those  days  performed.  The  word  which  w%as  com- 
monly used  by  the  Anglo-Saxons,  fullian,  denoted  not 
only  drenching^  but  the  process  of  cleansing  accomplished 
by  it,  and  we  may  suppose,  therefore,  was  chosen  as  ex- 
pressing their  notion  not  only  of  the  visible  act  of  bap- 
tism, but  also  of  the  spiritual  effects  accomplished  by  it. 
This  view  is  confirmed  by  one  of  the  extracts  from  the 
Vision  of  Piers  Ploughman,  to  be  presently  given. 

A  specimen  of  Anglo-Saxon  of  the  tenth  century,  in 
"which  the  word  denoting  baptism  occurs,  is  accessible 
to  readers  generally,  in  Chambers'  Cyclajxedia  of  E)ig- 
lish  Literature}  The  author  was  Alfric,  Archbishop  of 
Canteibury,  who  died  in  the  beginning  of  the  eleventh 
century. 

"Haethen  cild  bith  ge-fullod,  ac  hit  ne  braet  na  his  liiw 
with-utan,  dheah  dhe  hit  beo  with-innan  awend.  Hit 
bith  ge-broht  syufull  dhurh  Adames  forgaegednysse  to 
tham  fant  fate.  Ac  hit  bith  athwogen  fram  eallum  syn- 
num  withinnan,  dheah  dhe  hit  with-utan  his  haw  ne 
awende.  Eac  swylce  tha  halige  fant  waeter,  dhe  is  ge- 
haten  lifes  wyl-spring,  is  ge-lic  on  hiwe  odhrum  waeterum, 
and  is  under  dheod  brosnunge ;  ac  dhaes  halgan  gastcs 
niht  ge-nealaecth  tham  brosnigendiclum  waetere  dlnuh 
sacerda  bletsunge,  and  hit  maeg  sythan  liehaman  and 
sawle  athweau  fram  eallum  synnum,  dhurh  gastlice  mihte." 

1  YoL  I.  p.  3. 


64  NOTES. 

The  degeneracy  of  Anglo-Saxon  in  this  passage  is  not 
less  noticeable  than  the  degeneracy  of  its  theology.  The 
passage  serves,  however,  the  present  purpose,  by  illustrat- 
ing the  use  of  the  terni  denoting  baptism.  Reduced  to 
English,  the  passage  is  as  follows : 

"  A  heathen  child  is  christened  (baptized,  ge-fullod)^ 
yet  he  altereth  not  his  shape  without,  though  he  be  within 
changed.  He  is  brought  sinful  through  Adam's  disobe- 
dience to  the  font-vessel.  But  he  is  washed  from  all 
sins  inwardly,  though  he  outwardly  change  not  his  shape. 
Even  so  the  holy  font-water,  which  is  called  life's  fountain, 
is  like  in  shape  to  other  waters,  and  is  subject  to  corrup- 
tion ;  but  the  Holy  Ghost's  might  comes  to  the  corruptible 
water  through  the  priest's  blessing,  and  it  may  afterwards 
wash  body  and  soul  from  all  sin,  through  ghostly  might." 

SEMI-SAXON. 

The  Norman  Conquest  had  now  occurred,  and  changes 
induced  by  that  event  had  begun  to  take  place.  Laya- 
'motHs  Unit,  a  metrical  Chronicle  of  Britain,  belonging 
to  the  close  of  the  twelfth  or  the  beginning  of  the  thir- 
teenth century,  will  furnish  the  necessary  illustrations.  Sir 
Frederic  Madden,  from  whose  edition  I  quote,  says :  "  The 
language  of  Layamon  belongs  to  that  transition  period  in 
which  the  ground-work  of  Anglo-Saxon  phraseology  and 
grammar  still  existed,  although  gradually  yielding  to  the 
influence  of  the  jiopular  forms  of  speech."  ^  The  popular 
forms  of  speech,  there  is  reason  to  believe,  were  somewhat 
in  advance  of  Layamon's  style;  that  is,  more  of  the  Nor- 
man  and   accompanying   elements   had   been   introduced 

1  Preface,  p.  xxviii. 


APPENDIX.  05 

into  the  spoken  language  of  tlie  mingled  Saxon  an<l  Xor- 
nian  j)eoi)le,  than  the  style  of  Layanion  ■\voukl  seem  to 
indicate.  Layanion  seems  almost  to  avoid  Norman  words, 
when  certainly  it  is  impossible  to  suppose  that  they  had 
not  become  common.  I  do  not  find  that  he  ever  used  the 
words  baptize^  baptism,  etc.,  though  it  cannot  be  doubtc'(l 
that  they  had  already  begun  to  find  a  place  in  ordinary 
language.  The  rite  of  baptism  is  frequently  mentioned, 
but,  so  flu-  as  I  have  discovered,  always  with  the  Saxon 
terms.  The  following  extracts,  accompanied  with  trans- 
lations, will  show  the  state  of  the  language,  as  indicated 
by  his  writings : 

and  the  fcire  Austin, 

the  fulluhl  broute  hider  in. 

And  the  fair  Austin,  who  brought  baptism  in  hither.^ 

and  thus  heo  wuneden  here 

an  hundred  and  fif  yere 

that  neuere  com  here  cristindoa 

i  cud  i  thissen  londe. 

no  belle  i-runj^en, 

no  masse  isunge 

na  chirche  ther  nes  ihaleyed 

DO  child  ther  nes  ifukyed. 

And  thus  they  dwelt  here  an  hundred  and  five  years, 
so  that  never  Christendom  came  here  to  be  known  in  llie 
land,  nor  bell  rung,  nor  church  was  there  hallowed,  nor 
mass  sung,  nor  child  was  there  baptized.^ 

Austin  wede  wide 
yeond  Englene-londe 

1  Vol.  I.  p.  2.  2  Vol.  in.  p.  180. 

6* 


66  Notes. 

he  fnUehtede.  kiiifrffes 
and  heore  herc-drini;es; 
ho  fiilh'hteck  eorles ; 
he  fuUchfede  beornes; 
he  fallehtede  Englisce  men; 
he  fidlehtede  Sexisce  men, 
and  sette  an  godes  honde 
al  that  was  on  londe. 
Tha  wes  he  ful  blithe-mod 
that  folc  he  hafdc  iblessid. 

Austin  proceeded  wide  over  England  ;  he  baptized  kings 
and  their  chieftans  ;  he  baptized  earls ',  he  baptized  hurons; 
he  baptized  Englishmen ;  he  baptized  Saxish  men,  and  set 
in  God's  hand  all  that  was  in  the  land.  Then  was  he  of 
full  blithe  mood,  that  he  had  rendered  the  folk  joyful.^ 

EARLY  ENGLISH. 

We  come  now  to  the  word  baptize,  used  in  an  early 
English  poem,  the  production  of  Robert  of  Gloucester, 
whose  period  is  fixed  at  about  1280.  His  work  is  a  Met- 
rical History  of  England,  and  has  been  commonly  held 
as  the  oldest  extant  work  which  may  properly  be  regarded 
as  in  the  English  language.  This  writer  uses  the  woi-d 
baptize  as  one  entirely  familiar,  though  he  uses  /idled 
likewise. 

Costantyn  ne  com  nower  in  batail  non 

That  he  nadde  thorg  the  crois  the  maistri  of  fon, 

So  that  he  hym  vnderstood  of  the  beste  won 

And  of  Seynt  Slluestre  the  pope  hym  let  baptize  anon, 

And  he  was  (as  yt  is  y write)  pur  mesel  tho, 

An  he  bi  com  in  hys  baptizing  hoi  of  ys  wo, 

Seynt  Siluestre  was  pope  tho,  and  the  first  that  ther  com 

Of  alle  popes  that  deide  with  cute  martirdpm, 

1  Vol,  III.  p.  190,  191. 


APPENDIX.  67 

For  thcr  was  non  by  fore  him  tliat  he  martired  nas, 
Of  the  luthcr  eniperourcs,  for  cclic  lictheiie  was 
A  chhx'lie  of  Seyiit  Ion  tlic  haplint  Constantyn  let  rcrc 
And  clepude  yt  Costantiiiiaue,  for  he  was  ybiiptizcd  there. * 

Tlie  following  is  from  Robert  Manning  (Robert  cle 
Bnmne),  another  of  the  Rhyming  Chroniclers,  who  flour- 
ished at  the  close  of  tlie  reign  of  Edward  L,  and  through- 
out the  reign  of  Edward  II.  Edward  I.  died  in  1307,  and 
Edward  II  in  1327. 

Certes  Saladyn,  said  the  kyng  Richere, 

To  make  partie  ageyn  myn  yit  ha  thou  gode  powere, 

And  for  the  pes  to  seke  has  thou  no  mystcre, 

Ther  tille  to  mak  me  raeke,  my  herte  to  yit  in  wehere. 

Tlio  has  power  inouh,  whereto  askes  thou  pes  ? 

And  my  wijle  wille  not  bouh,  to  grant  that  thou  ches. 

If  thou  the  lond  wille  yeld,  thereof  is  to  speke, 

And  sithen  if  thou  wild  thy  lay  forsak  and  breke, 

And  take  our  bapteme  of  funte,  as  childre  ylng, 

I  sail  gyue  the  a  reame,  and  do  the  coroun  kyng.2 


MIDDLE   ENGLISH. 

The  Vision  of  Piers  Ploughman  leads  us  along  another 
step  in  the  growth  of  our  language.  This  poem  belongs 
to  the  latter  part  of  the  fourteenth  century  —  probably  to 
the  year  1362.  It  is  "peculiarly  a  national  work.  It  is 
the  most  remarkable  monument  of  the  public  spirit  of  our 
forefothers  in  the  middle,  or,  as  they  are  often  termed,  dark 
ages.  It  is  a  pure  specimen  of  the  English  language  at 
a  period  when  it  had  sustained  few  of  the  corruptions 
which  have  disfigured  it  since  we  have  had  w^-itei-s  of 
'Grammars.'  *  *  *  *  It  is,  moreover,  the  finest  example 

*  Hearne's  Ed.,  17'21,  p.  8^.     See  likewise  Glossary,  fulled. 
^  R.  of  Brunne,  Hearne's  Ed.  p.  193. 


68  NOTES. 

left  of  the  kind  of  versification  which  was  purely  English, 
inasmuch  as  it  had  been  the  only  one  in  use  among  our 
Anglo-Saxon  progenitors,  in  common  with  the  other  peo- 
ple of  the  North."  ^  The  great  popularity  which  it  at- 
tained continued  for  near  a  century,  and  was  afterwards 
renewed  at  the  period  of  the  Reformation.  It  was  still 
a  popular  poem  in  the  days  of  Spenser,  Shakspeare,  and 
Ben  Jonson.  In  this  poem  haptism  and  the  old  Saxon 
fulling  are  used  interchangeably,  as  the  one  or  the  other 
occurs  to  the  writer's  mind,  or  sounds  the  more  agreeably 
in  his  verse. 

Trojanus  was  a  trewe  knyght. 
And  took  nevere  Cristendom, 
And  be  is  saaf,  so  seith  the  book 
And  bis  soule  in  hevene. 
For  ther  is  fullyinge  of  font, 
And  fuVynge  in  blood  shedyng, 
And  thorugh  fir  is  fuUyng, 
And  that  is  ferme  bileve.  —  [L.  7998. 

In  the  following  passage,  baptism  is  comijared  to  the 
literal  process  of  fulling : 

Al  was  hethynesse  some  time 

Engelond  and  Walis, 

Til  Gregory  garte  clerkes 

To  go  bere  and  precbe; 

Austyn  at  Caunterbury 

Cristnede  the  kyng. 

And  thorugh  miracles,  as  men  now  rede, 

Al  that  marche  he  tornede 

To  Crist  and  to  cristendom. 

And  cros  to  honoure ; 

And  follede  folk  faste, 

And  the  feith  taughte, 

1  Wright's  Ed.,  1856,  lutrod.  pp.  xxvii.,  xxviii. 


APPENDIX.  C9 

^  Bloore  tlioruf^h  miracles 

Than  tlionij;h  mucli  prcchyng 
As  wcl  thorugh  hisc  werkcs 
As  with  hise  holy  wordes, 
And  seid  hem  what  fullpnge 
And  feith  wjis  to  mene. 

Clooth  that  Cometh  fro  the  wevying 
Is  noj^ht  conily  to  were 
Til  it  be  fulled  under  foot 
Or  in  fullying  stokkes, 
Wasshcn  wel  with  water. 
And  with  taseles  cracched, 
Y-touked  and  y-teynted, 
And  under  taillours  hande; 
Eight  so  it  fareth  by  a  barn, 
Tiiat  born  is  of  a  womlje, 
Til  it  be  cristned  in  Cristes  name, 
And  conformed  of  the  bisshope, 
It  is  liethene  as  to  hevene-ward 
And  help-Ices  to  the  soule. —  [L.  10541. 

In  the  next  quotation,  the  word  baptism  is  used : 

Fendes  and  fyndekynes 

Bifore  me  shal  stande 

And  be  at  my  biddyng 

Wher  so  evere  me  likcth; 

And  to  be  merciable  to  man 

Thanne  my  kynde  asketh. 

For  we  be  the  bretheren  of  blood. 

But  noght  in  baptisme  alle. 

Ac  alle  that  beth  mync  hole  bretheren, 

In  blood  and  in  baptisme, 

Shul  noght  be  dampned  to  the  deeth. 

That  is  withouteu  cnde.  —  [L.  12839. 

In  the  following,  fullynge  and  baptisme  are  used  inter- 
changeably : 

The  .Jewes  that  were  gentil  men, 

Jhesus  thci  despised, 

Booth  his  loore  and  his  lawe; 


70  NOTES. 

Now  are  thei  lowe  cherles.  , 

As  wide  as  tlie  world  is, 

Noon  of  hem  ther  wonyeth 

But  under  tribut  and  tailhige, 

As  tikes  and  cherles; 

And  tho  that  bicome  cristcne 

Bi  counseil  of  the  baptisme 

Aren  frankeleyns,  ft'ee  men, 

Tliorugh  fuUynge  that  thei  toke, 

And  gentil  men  with  Jhesu; 

For  Jhesu  was  y-fulled, 

And  upon  Calvary  on  cros 

Y-crowned  kyng  of  Jewes. —  [L.  13041. 

Chaucer  wrote  a  little  later,  and  in  language  with  much 
larger  admixtures  of  foreign  elements.  In  his  Persones 
Tale,  he  says : 

"And  now,  sith  I  hau  delared  you  what  thing  is  pen- 
ance, now  ye  shal  understand,  that  there  ben  three  actions 
of  penance.  The  first  is,  that  a  man  be  baptised  after  that 
he  hath  sinned.  Seynt  Augustine  sayth  :  '  But  he  be  pen- 
itent for  his  old  sinful  lif,  he  may  not  beginne  the  newe 
clene  lif;  for  certes,  if  he  be  baptised  without  penitence 
of  his  old  gilt,  he  receiveth  the  raarke  of  baptisme^  but 
not  the  grace,  ne  the  remission  of  his  sinnes,  til  he  hau 
veray  repentance.'  Another  defaute  is,  that  men  don 
dedly  sinne  after  that  they  hau  received  baptisme.  The 
thridde  defiute  is,  that  men  fall  in  venial  sinnes  after  hir 
baptisme^  fro  day  to  day.  'Thereof,'  sayth  Seynt  Augus- 
tine, 'that  penance  of  good  and  humble  folk  is  the  penance 
of  every  day.' "  ^ 

Gower  belonged  to  the  same  j^eriod,  and  thus  writes: 

For  all  his  hole  hirte  he  laide 

Upon  Constance;  and  saide  he  shulde, 

1  Tyrwhitt's  Ed.,  1822,  Vol.  IV.  p.  6. 


APPENDIX.  1  1 

For  love  of  hire,  if  that  she  woldo 
Baptisine  take,  ami  Christes  faitli 
Belevc.i 

"We  have  now  reached  the  period  when  ah-eady  that 
series  of  translations  of  the  Holy  Scriptures,  wliicli  ulti- 
mately ripened  into  our  j)resent  received  version,  had  com- 
menced. Fulhjnye^  as  we  have  seen,  is  still  used,  but  the 
tendency  of  the  language  is  to  its  rapid  and  final  displace- 
ment. Fragmentary  translations,  belonging  to  the  first 
half  of  the  fourteenth  century,  types  and  precursors  of 
AVickliffe's,  are  jireserved  in  the  British  Museum.  Exam- 
ples of  these  are  given  in  the  Historical  Account  of  English 
Versions,  which  accompanies  Bagster's  English  Hexapla.^ 

John  i.  19-28.  —  And  this  is  the  testimoninge  of  Ion 
whan  the  lues  of  ierulra  sent  prestes  and  dekcncs  vnto 
Ion  baptist  for  to  ask  him  what  ertow.  *  *  *  Tlics  tliinges 
ben  done  in  bethaine  beyond  iordan  ther  Ion  hajMsed. 

WicklifFe,  the  date  of  whose  version  is  1380,  used  bajy- 
tize,  sometimes,  however,  substituting  as  its  synonym, 
wash.     Thus : 

Matt.  iii.  5.  —  Thanne  ierusalem  wente  out  to  hyra,  and 
all  iudee,  and  all  the  cuntre  aboute  iordan ;  thei  weren 
xcaischen  of  him  in  ioi'dan,  knowlechiden  hir  synnes.  11. 
I  icaisch  you  in  water  unto  penaunce,  but  he  that  schal  com 
after  me,  is  stronger  than  I,  whos  schoon  I  am  not  worthi 
to  bere,  he  schal  haj)tize  you  in  the  holi  goost  and  fier. 

The  period  of  what  is  termed  "  Middle  English,"  is  the 
period  of  transition  from  fulhjnge  to  baptism.  When  we 
readi  the  later  period  of  the  Reformation,  and  the  Tyn- 
dale,  Cranmer,  and  Genevan  versions,  the  present  usage  has 
become  unalterably  fixed.  # 

1  Gowcr,  Con.  A.  b.  iii.  2  p.  8. 


72  NOTES. 

"What,  then,  was  the  act  which  was  denoted  to  the  Eng- 
lish people  by  these  terms  fullynge  and  haptismf  In 
other  words,  what  was  the  mode  of  baptism  jiractised  by 
the  English  people  from  Anglo-Saxon  times  down  to  the 
period  of  the  Reformation  ?  An  article  in  the  London 
Baptist  3Iagazine  for  February  1850,  prepared  with  man- 
ifest care,  by  a  scholar  of  recognized  reputation,  answers 
very  fully  this  question. 


EARLY  MODE  OF  BAPTISM  IX  ENGLAND. 

BY    THE    REV.    F.    BOSWORTH,    M.    A. 

The  venerable  Bede  describes  Paulinus  as  baptizing  in  the  Glen, 
Swale,  and  Trent.  That  this  must  have  been  performed  by  immer- 
sion, is  evident  from  the  practice  of  the  Romish  Church  at  the  time, 
and  from  the  subsequent  practice  of  the  Anglo-Saxons.  Gregory, 
the  very  Pope  who  sent  Paulinus,  thus  sjjeaks  of  the  ordinance : 
"  But  we,  since  we  inmierse  (mergimus)  three  times,  point  out  the 
sacrament  of  the  three  days'  burial." 

Bede,  although  in  his  works  he  seldom  refers  to  the  mode  of  bap- 
tism, gives  sufficient  evidence  of  the  practice  of  his  church  at  the 
time  he  lived.  In  his  Commentary  on  John,  he  finds  a  striking 
resemblance  between  the  account  of  the  pool  of  Bethesda  and  the 
rite  of  baptism  (Works,  v.  581).  So,  also,  when  treating  on  John 
xiii.  1 — 11,  he  speaks  of  a  man  as  being  altogether  washed  in  bap- 
tism (Works,  V.  710).  Furthermore,  he  runs  a  parallel  between 
baptism  and  Naaman's  washing  in  Jordan  (Works,  viii.  388).  Forty- 
six  years  after  Bede's  death,  the  following  canon  was  passed  by 
Pope  Clement :  "  If  any  bishop  or  presbyter  shall  baptize  by  any 
other  than  trine  immersion  (immersionem),  let  him  be  deposed." 
Some  few  yej^rs  afterwards.  Pope  Zacharias,  speaking  of  baptism, 
refers  to  an  English  Synod,  in  which  it  was  strongly  commanded 
that  whoever  should  be  Immersed  (mersus)  without  the  invocation 


APPENDIX.  To 

of  tlie  Trinity,  should  not  be  rcganled  as  having  enjoyed  the  sacra- 
ment of  regeneration  (Zach.  Papa,  in  Syn.  de  Cone.,  dis.  4). 

The  writings  of  Alcuin,  born  at  York,  A.  D.  73o,  and  educated 
there  by  Bishop  Egbert,  abound  in  references  to  the  mode  of  bap- 
tism. In  his  sixty-ninth  epistle,  he  says :  "  Trine  immersion  (de- 
niersio)  resembles  the  three  days'  burial."  His  Expositio  de  Bap- 
tisterio,  Ep.  70,  contains  the  following  language :  "  And  so,  in  the 
name  of  the  Holy  Trinity  he  is  baptized  by  trine  immersion  "  (sub- 
mersione).  In  his  work,  De  Divinis  Officiis,  he  is  still  more  explicit : 
"  Then  the  priest  baptizes  him  by  trine  immersion  (mersione)  only." 
Indeed,  in  his  epistle  to  Odwiu  he  relates  the  whole  process  of 
immersion,  and  its  attendant  rites. 

At  the  commencement  of  the  ninth  century  (A.  D.  816),  a  canon 
was  passed  at  the  Synod  of  Celicliylh,  to  the  following  effect : 
"  Let  also  priests  know  that  when  they  administer  holy  baptism 
they  pour  not  holy  water  on  the  heads  of  infants,  hut  always  im- 
merse them  in  the  font."  With  these  notices,  the  Saxon  writings 
themselves  agree ;  for  though,  in  the  laws  of  Alured  and  Ina,  the 
Council  between  Alured  and  Godrum,  and  very  many  other  Saxon 
documents,  the  word  used  for  baptism  refers  rather  to  its  supposed 
effects,  than  to  the  mode,  yet,  in  two  Anglo-Saxon  manuscripts  of 
the  Gospels,  the  word  dyppan  (our  English  dip')  is,  according  to 
Lye,  used  four  times  for  baptism.  Well  does  Lingard,  in  his  work 
on  the  Anglo-Saxon  Church,  say :  "  The  regular  manner  of  admin- 
istering it  (baptism)  was  by  immersion." 

During  the  Norman  rule,  the  same  method  of  observing  the  ordi- 
nance in  (juestion  obtained.  A  Council,  held  in  London  A.  D. 
1200,  passed  the  following  regulation  :  "  If  a  boy  is  baptized  by  a 
layman,  the  rites  preceding  and  following  immersion  (immersionem) 
must  be  performed  by  a  priest."  A  similar  article  was  adopted  in 
1217,  by  the  diocese  of  Sarum.  In  1222,  a  Council  at  Oxford 
ordered  that  the  rites  following  immersion  (ipmersionem),  not  pre- 
ceding, should  be  performed  by  a  priest.  The  Provincial  Consti- 
tutions of  the  Archbishop  of  Canterbury,  passed  1236,  contain  the 
same  reference  to  immersion  as  the  mode  of  baptism.  In  the  Con- 
stitutions of  the  Bishop  of  AVigom,  1240,  we  find  written:  "We 
order  that  in   every  church  there  be  a  baptismal  font,  of  proper 

7 


i  4  NOTES. 

size  and  depth  (profunditatis),  and  that  trine  immersion  (immersio) 
be  always  practised."  So  also,  in  the  Constitutions  of  Archbishop 
Peckham,  1279,  the  same  language  is  used.  The  Synodus  Exoni- 
ensis,  1257,  calls  baptism  submersio.  Furthermore,  in  the  Consti- 
tutions of  Woodlake,  Bishop  of  Winton,  1308,  and  in  a  provincial 
Scotch  Council,  held  in  the  reign  of  Alexander  II.,  precisely  the 
same  term  (immersio)  is  employed. 

Lyndwood,  who  lived  In  the  sixteenth  century,  in  his  Provincial 
Constitutions,  ed.  1679,  p.  242,  composed  by  order  of  the  Archbishop 
of  Canterbury,  explains  a  canon  of  Archbishop  Edmund,  in  the 
reign  of  Henry  III.,  as  requiring  baptisteries  that  would  admit  the 
dipping  of  the  candidate  (sic  quod  baptizandus  possit  in  eo  mergi). 
A  drawing  still  exists  in  the  Cotton  MSS.  of  the  British  Museum, 
describing  the  baptism  of  the  Earl  of  Warwick,  in  the  reign  of 
Richard  II.  (1381),  in  which  the  mode  is  evidently  by  immersion.^ 
Prince  Arthur,  eldest  son  of  Henry  VII.,  was  thus  baptized.  An 
old  manuscript  descriptive  of  the  ceremony  says:  "Incontinent 
after  the  jirince  was  put  into  the  font."  So,  also,  was  Mayant, 
afterwards  Queen  of  Scotland  —  "  as  soon  as  she  was  put  into  the 
font,"  says  the  account  of  an  eye-witness.  The  Princess  Elizabeth 
and  Edward  VI.  were  also  immersed. 

Robinson's  gre.at  work,  the  History  of  Bnptism,  abounds 
in  testimony  establishing  the  conclusion  of  Professor  Bos- 
"Nvortli.  He  refers  to  fonts,  and  to  constitutions,  canons, 
and  otlier  historical  records,  all  going  to  show  that  from 
the  earliest  times  to  the  period  of  the  Reformation,  that 
wliich  our  ancestors  called  "fullynge"  and  "baptism,"  was 
dipping,  —  this  being  tlie  hereditary  practice,  with  excep- 
tions in  the  case  of  weak  or  sick  children.     He  says : 

"In  this  country  (England),  ordinary  baptism  Avns 
always  understood  to  mean  immersion,  till  after  the  Ref- 

J  Tliis  work  is  a  pictorial  history  of  the  Earl  of  Warwick,  from  the  cra- 
cllc  to  the  grave.  It  is  executed  in  a  very  spirited  manner,  and  is  well 
worth  seeing.    It  will  be  found  marked  Julius,  E.  4. 


ArPEXDIX.  75 


onn.Mlion,  and  tliouuh  tlie  juiv.-ito  pouring  on  infmts  i„ 
danger  ,.f  .Icath  wms  c-allcnl  l.aj.tisn,,  yet  it  was  accountcMl 
so  only  by  courtesy.  Pope  Stophc-n  l.a.l  said,  'If  it  were 
n  case  of  necessity,  and  if  it  were  performed  in  the  name 
of  the  Trinity,  pouring  should  be  hekl  valid.'" ^ 

"In  brief,  it  may  with  great  truth  be  affirmed,  that  dur- 
ing the  whole  establishment  of  the  Catholic  religion  in 
England,  that  is,  from  the  close  of  the  sixth  to  the  middle 
of  the  sixteenth  century,  a  period  of  nearly  a  thousand 
years,  baptism  was  administered  by  immersion,  excej.t  in 
cases  of  necessity;  the  first  converts  were  catechised  in 
person,  and  baj.tized  in  rivers;  the  last  were  infants,  cat- 
echized by  proxy,  and  dii)j)ed  in  fonts."  ^ 

"The  introduction  of  sprinkling  instead  of  dipping,  in 
ordinary  cases,  into  tliis  island,  seems  to  have  been  cflCted 
by  such  English,  or,  more  strictly  speaking,  Scotch  exiles, 
as  were  disciples  of  Calvin  at  Geneva,  during  the  Marian' 
persecution.     In  the  fourth  year  of  the  reign  of  Queen 
Mary,  the  year  fifteen  hundred  and  fifty-six,  they  published 
at  Geneva  a  book  entitled:  'The  Form  of  Prayers  and 
Ministration  of  the  6'acraments,  etc.,  used  in  the  English 
Congregation  at  Geneva:    apj^roved,  hy  the  famous  and 
godly  learned  man,  John  Calmjn.      Imprinted  at  Geneva 
hy  John  Crispin.:     In  the  order  of  baptism  are  the  follow- 
ing words:    'N.  I  baptize  thee  in  the  name  of  the  Father, 
and  of  the  Sonne,  and  of  the  Holy  Ghoste.     And  as  he' 
speaketh  these  woords,  he  taketh  water  in  his  hand,  and 
layeth  it  upon  the  chihles  forehead,  which  done  he  o-iveth 
thanckes  as  followeth.' "  ^  ° 

William  Wall,  author  of  the  History  of  Infant  Baptisn. 
was  a  Church  of  England  Clergyman  of  the  period  of 
Queen  Anne.     He  was  a  man  of  admitted  learning  and 

I  Quarto  ed.  Lond.  1790,  p.  A\\ .  2  p.  4.15.  3  p.  436. 


,76  NOTES. 

of  remarkable  candor,  lie  would  even  go  out  of  his  way 
to  correct  an  error,  though  the  error  made  for  his  side. 
Thus,  some  had  argued  from  a  remark  in  Wickliife's  writ- 
ings, that  that  reformer  held,  dipping  and.  sprinkling  in- 
different. Wall  denies  that  that  was  Wickliife's  meaning, 
lie  only  testified  that  the  "church  had  ordained"  that 
in  case  of  necessity  any  faithful  person  might  baptize, 
and  that  in  such  case  dipping  or  affusion  availed  equally 
to  salvation.  "  Such  "words  do  not  suppose  any  other  way 
than  dipping  used  ordinarily"  says  Wall.  Even  so  late 
a  writer  as  Sharon  Turner,^  perverts  this  testimony  of 
Wickliffe  —  probably  following  without  examination  some 
Avriter  less  careful  or  less  candid  than  Wall. 

What,  then,  on  the  point  under  review,  is  the  testimony 
of  Wall? 

"England,  Avhich  is  one  of  the  coldest  (countries),  was 
one  of  the  latest  that  admitted  this  alteration  of  the  ordi- 
nary way"  (that  is,  from  dipping  to  affusion).- 

He  cites  Erasmus,  who,  speaking  of  England  in  the 
time  of  Henry  VIII.,  says  of  the  baptism  of  infants,  "in 
England  they  are  dipped"  (merguntur  apud  Anglos):' 

He  further  cites  Erasmus,  who,  in  his  Colloquy,  icriting 
in  England,  in  the  time  of  Henry  YIII,,  says,  "We  dij) 
children  all  over  into  cold  water,  in  a  stone  font."  * 

"In  that  king's  reign  (Henry  YIII.)  the  general  cus- 
tom was  to  dip  infants.  And  it  so  continued  for  two 
reigns  more"  (Edward  VI.,  and  Mary). 

The  Zurich  Letters  contain  a  paper,  written  by  the 
English  Bishop  Horn,  and  addressed  to  Henry  Bullinger, 
of  Switzerland,  which  is  conclusive  as  to  the  mode  of  bap- 
tism at  the  period  to  which  it  refers.     The  paper  is  enti- 

1  Middle  Agrs,  Vol.  V.  p.  183.  3  Ih. 

2  Oxford  Ed.  1844,  Vol.  II.  p.  392.  "  P.  392. 


ATPEXDIX.  77 

tlc'(l :  '■^  llie  order  of  Athninifitration  of  Common  Prayer 
iiiiif  the  Sacraments  in  the  Church  of  England  in  the  time 
ofJuhcard  TT." 

"The  ^Ministration  of  Baptism  "  is  set  Ibrth  in  tlie  Col- 
lowing  terms : 

"If  tliere  are  any  infants  to  be  baptized,  tliej  are  brouiilit 
on  each  Sumlay,  when  the  most  jjeople  are  come  together 
to  the  morning  or  evening  ])rayers.  Tlie  minister  reads 
an  exliortation  to  the  i)eople,  in  wliich  he  teaelies  them 
what  is  the  condition  of  those  wlio  are  not  born  again  in 
Christ,  and  Mhat  the  sacrament  of  regeneration  signifies. 
He  adds  with  tlie  church  a  prayer  for  tlie  infants,  rehearses 
the  gospel  from  the  tenth  chapter  of  Mark,  upon  which 
he  makes  a  brief  exhortation,  followed  by  a  general  giving 
of  thanks.  The  godfathers  and  godmothers  then  approach, 
and  demand  the  sacrament  in  the  name  of  the  infants. 
The  minister  examines  them  concerning  their  faith,  and 
after icards  dips  the  infant  in  the  water,  saying,  '  I  baptize 
thee  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.'  He  then  makes  the  sign  of  the  cross 
upon  the  chiM's  forehead  ;  after  which  the  Lord's  Prayer 
and  a  general  thanksgiving  is  repeated  by  all.  These 
infants  are  brought  to  the  bishop  to  be  confirmed,  as  soon 
as  they  are  old  enough  to  repeat  and  make  answer  to  the 
catechism  in  their  mother-tongue. 

"Then  follows  the  ministration  of  baj)tism  in  ]>rivnt(' 
houses,  by  women,  in  time  of  necessity,  which  is  only 
ministered  by  the  woman  baptizing  the  inf  mt  who  is  like 
to  die,  with  calling  upon  the  name  of  God,  and  baptizing 
in  the  name  of  the  Fatlier,  Son,  and  Holy  Ghost."  ^ 

1  The  Z'.ir'rh  Lr-tttrs  ( Sr-roiul  Scpes),  Comprisiitg  the  Coircspondenre  of 
Several  EiKjIish  Bishops  and  others  tvith  some  of  the  flvlcetian  Rtformas, 
during  the  rdyn  of  Qiutn  Elizabeth.    Parker  Society,  1815,  p.  35G. 

7* 


78  NOTES. 

No  known  Service  Book  of  the  Englisli  Church  gave 
authority  to  substitute  something  else  for  clipping,  down 
to  the  i)eriod  of  the  Reformation.  The  Maiiuale  ad 
TJsiim,  Sarurn,  printed  in  1530  (21  of  Henry  VIII.), 
directs  dijiping.  Simpson,  in  his  elegant  work  on  J3aj)- 
tismal  Fonts^^  says:  "i*^ot  one  of  the  rituals  which  wo 
have  examined  (he  is  alluding  to  those  preceding  the 
Prayer  Book  of  Edward  VI.)  contains  any  permission  to 
use  pouring  or  sprinkling  when  the  child  is  brought  to  the 
church."^  Dipping  w\as  the  law  and  the  custom,  affusion 
being  excejDtional. 

1  A  Series  of  Ancient  Baptismal  Fonts,  Chronoloo;ically  Arranged,  Drawn 
by  F.  Simpson,  Jr.,  and  Engraved  by  R.  Roberts,  London;  Septimus 
Prowett,  18-28,  fol. 

Tliis  superb  volume,  dedicated  by  permission  to  the  Marchioness  of 
Exeter,  contains  engravings  of  a  large  number  of  Fonts,  commencing 
with  the  Norman  era,  and  extending  down  to  the  period  of  the  Reforma- 
tion. Connected  whh  each  engraving  is  a  full  explanation,  giving  tlic 
period  to  which  each  Font  belonged,  with  its  materials,  dimensions,  etc. 
The  dimensions  are  the  important  consideration  in  tliis  connection,  show- 
ing their  capacity  for  immersion.  For  example,  the  Font  in  the  Lincoln 
Cathedral,  a  Font  belonging  to  the  Norman  era,  is  two  feet  eight  inches 
in  diameter,  in  the  inside,  and  one  foot  one  inch  in  depth.  To  the  Nor- 
man succeeded  the  Early  English  Style,  the  style  of  the  thirteenth  cen- 
tury, and  here  we  have  the  Font  of  All  Saints,  Leicester,  two  feet  one  hich 
in  diameter,  and  one  foot  one  inch  in  depth.  The  fourteenth  century  was 
the  period  of  the  Decorated  Style,  and  belonging  to  this  style  is  the  Font 
of  Nosely,  Leicestershire,  two  feet  in  diameter,  and  one  foot  three  inclies 
deep.  The  last  Font  given  in  the  work  is  that  of  St.  Mary's,  Beverly, 
Yorkshire,  a  very  splendid  one,  bearing  the  date  of  1530,  in  the  Perpen- 
dicular Style  of  that  period,  thi-ee  feet  two  inches  in  diameter,  and  one 
foot  two  inclies  in  depth.  The  sizes  of  the  whole  series  range  from  one 
foot  seven  inches  in  diameter  and  ten  inches  in  depth,  to  that  of  St. 
Mary's,  above  named,  which  is  the  largest  —  the  more  usual  size  being  a 
little  over  two  feet  in  diameter,  and  a  little  over  one  foot  in  depth;  all 
being,  however,  of  sufficient  capacity  for  the  immersion  of  infants,  and 
intended  for  that  purpose. 

-  Preface,  p.  xv. 


APri;\i)rx.  79 

In  the  Prayer  Books  ol'  Kilward  ^'I.,  the  t'.\cc']itioii:il 
affusion  was  first  put  in  the  rubric.  In  llie  iirst  of  lliese 
Prayer  Books  three  dippings  were  commanded;  in  llie 
second,  one  dipping.  And  in  botli  it  was  tlien  added  : 
"And  if  tlie  cliilde  be  weake,  it  shall  suffice  to  pour  water 
njioii  it."  "This,"  says  Simpson,  "was  the  first  instance 
of  pouring  being  allowed  in  public  baptism."  Treating 
then  of  private  bai)tism,  the  Prayer  Book  ])rescribes  the 
ceremony  of  bafjtizing  infants  in  danger  of  death,  still 
again  preferring  dipping,  but  allowing  ])ouring  if  necessity 
requires.  And  then,  as  the  final  process,  if  the  child  lives, 
this  private  baptism  is  to  be  subjected  to  a  public  scru- 
tiny. The  priest  is  to  inquire  into  the  circumstances  of 
the  baptism,  and  if  he  is  satisfied  that  the  requisite  forms 
Aveve  observed,  then  he  is  to  ratify  the  baj)tism ;  but  if  he 
is  not  satisfied,  then  he  is  commanded  himself  to  baptize 
the  chihl,  and  the  command  is  to  dii',  with  no  option  of 
pouring. 

Thus  stood  King  Edward's  Prayer  Books.  The  excep- 
tional substitute,  pouring,  was  now  in  the  rubric.  Two 
circumstances  contributed  to  exalt  this  exceptional  sub- 
stitute into  an  unintended  general  practice.  "It  being 
allowed,"  says  Wall,  "to  weak  children  (though  strong 
enough  to  be  brought  to  church)  to  be  baptized  by  affu- 
sion, many  fond  ladies  and  gentlewomen  first,  and  then  by 
degrees  the  common  peo])le,  would  obtain  the  favor  of 
the  priest,  to  have  their  children  pass  for  weak  children,  too 
tender  to  endure  dipping  in  the  water." ^  Another  moio 
marked  occasion  of  the  change  was  the  influence  of  Cal- 
vin. In  this  opinion  "Wall  agrees  with  other  writers. 
Calvin's  influence  with  the  exiles  who  resided  in  Geneva 
during  the  Marian  persecutions,  was  immense.     His  Ser- 

1  Vol.  n.  p.  400. 


80  NOTES. 

vice  Book  was  tlie  first  in  the  world  to  appoint  sprinkling 
to  the  exclnsion  of  other  modes.  The  exiles,  more  or  less 
of  them,  returned  to  England,  converts  to  sprinkling.  The 
views  thus  imported,  falling  in  with  tlie  wishes  of  parent:il 
fondness,  began  to  spread,  and,  as  Wall  testifies,  the  cus- 
tom, liitherto  dipping,  began  to  alter  in  Elizabeth's  reign. 
"In  all  probability,"  says  Simpson,  "dipping  was  from  this 
time  (the  time  of  the  rubrical  change)  by  degrees  aban- 
doned ;  but  many  years  elapsed  ere  it  was  so  entirely." 
"Dipping,"  says  Wall,  "must  have  been  pretty  ordinniy 
during  the  former  half  of  King  James's  reign."  Mr.  Blake, 
Avriting  on  this  subject  in  164.5,  says:  "I  have  been  an 
eye-witness  of  many  infants  dipped,  and  know  it  to  have 
been  the  constant  practice  of  many  ministers  in  their 
places  for  many  years  together."^ 

This  reduction  of  the  mode  of  baptism  from  dipping  to 
affusion,  did  not  take  place  without  remonstrance.  During 
all  the  process  of  reduction,  there  was  a  party  in  the 
church  Avhich  steadily  opposed  the  innovation.  It  was 
a  part  of  the  innovation  to  substitute  the  novel  "basin" 
for  the  "font"  of  "immemorial  usage,"  and  to  place  the 
former  near  the  chancel,  whereas  the  font  had  always 
stood  at  the  door  of  the  church,  to  symbolize,  by  that  cir- 
cumstance, the  baptized  child's  admission  into  the  Church 
of  Christ.  The  basin  was  for  affusion  —  the  font  for  im- 
mersion. On  this  point  there  is  an  instructive  passage  in 
Sim])Son's  l^onts.     He  says  : 

"  From  the  time  of  the  Reformation  to  the  days  of 
puritanic  fury  in  the  reign  of  Charles  I.,  there  was  a 
strong  propensity  to  remove  or  neglect  the  Font,  and  v;se 
a  basin  instead.  This  was  checked  so  long  as  it  wns  pos- 
sible;  thus  in  loGo  it  was  directed,   'That  the  fonte  be  not 

1  P.  403. 


APPENDIX.  81 

romovoil,  nor  the  curate  do  baittize  in  the  pnrishe  cliurches 
in  any  basons,  nor  in  any  other  forme  than  is  ah-eadie 
prescribeih'  In  1570  it  was  directed:  'Curabiint  ((Edi- 
tui)  ut  in  singulis  ecclesils  sit  sacer  fons,  non  pelvis,  in 
quo  baptismus  niinistretur,  isque  ut  decenter  et  niundo 
conservetur.'  Again,  the  eighty-first  canon  of  1G03  says: 
'According  to  a  former  constitution,  too  much  neglected 
in  many  places,  we  appoint  that  there  shall  be  a  Font  of 
stone  in  every  church  and  chapel,  Avhere  baptism  is  to  be 
ministered,  the  same  to  be  set  in  the  ancient  iisuall  jjlaces. 
In  which  onely  Font  the  minister  shall  baptize  i)ublicly.' 
Among  the  inquiries  directed  to  be  made  by  the  church- 
wardens, one  is,  whether  the  Font  has  been  removed  from 
its  accustomed  place,  and  Mhcther  they  use  a  basin  or 
other  vessel."  ^ 

Having  occasion,  in  an  editorial  article  in  the  A^io  York 
Mecorder  of  May  8,  1850,  to  refer  to  the  former  usage  of 
the  Church  of  England,  in  respect  to  the  mode  of  bap- 
tism, I  maintained  the  same  positions  with  those  liere 
stated,  and  generally  upon  the  same  authorities.  I  re- 
ceived very  soon  afterwards,  from  a  learned  Episcopalian, 
of  eminent  standing  in  his  church,  a  letter  referring  to 
the  article,  in  which  he  says : 

"It  is  able  and  true.  Some  little  modifications  and 
additions  would,  to  my  mind,  have  made  it  more  perfect. 
The  writer,  unfortunately,  had  not  the  use  of  the  words 
'office'  and  'rubric,'  but  only  'canon'  and  'liturgy.'  The 
liistory  of  the  'Rubrics'  of  the  Baptismal  'Offices'  of 
all  Christendom,  eastern  and  western,  would  greatly 
strengthen  his  argument.  He  cannot  too  severely  censure 
the  influence  of  the  returned  Geneva  Puritans  in  undcr- 
ming  the  doctrine  and  practice  of  the  Church  of  England, 

1  Preface,  pp.  xvi.,  xvii. 


82  NOTES. 

He  might  liaA-e  addotl  (and  I  tliink  from  Wall),  that  not 
only  was  the  'Rubric'  in  the  Genevan  '  Office'  for  baptism 
the  first  in  the  world  which  directed  (instead  oi permit- 
ting) spri/i/ditiff,  but  that  the  church  of  Calvin  was  the 
first  in  the  world  which  ever  witnessed  the  use  of  the 
basin,  lie  might  also  have  gone  further,  and  proved,  that 
just  dipping  the  tips  of  the  fingers  in  water  (in  the  excep- 
ted cases)  instead  of  pouring  it  freely,  had  the  same 
oriiiin. 


"England  (and  Wales  especially),  where  the  hold  of  the 
ancient  British  and  Asiatic  rite  had  never  been  mu^ch  re- 
laxed, clung  with  much  greater  tenacity  to  the  immersion 
of  infants,  than  any  other  part  of  Christendom  subject  to 
Kome,  except  Bohemia,  Moravia,  etc.,  and  Milan,  where 
the  great  name  of  Ambrose  in  many  things  has  success- 
fully resisted  the  encroachments  of  Rome,  but  in  nothing 
more  than  this,  that  all  infants  are  there  still  immersed  in 
fonts,  some  of  which  are  larger  than  the  interesting  speci- 
mens to  which  your  writer  refers,  and  are  rather  in  the 

shape  of  baths  than  fonts.     The  Rev.  Dr. once  gave 

me  a  most  interesting  account  of  an  immersion  of  some 
eight  or  ten  infiints,  in  this  manner,  and  in  such  a  ba|)tis- 
mal  font,  in  one  of  the  principal  churches  of  Milan,  but 
not  in  the  cathedral. 

"I  suppose  you  know  that  there  is  not  a  well-read 
Ei)iscopal  minister  in  America  that  does  not  cheerfully 
admit  all  these  facts.  *  *  *  The  true  issue  between  pro- 
foundly learned  men  is  only  between  adult  and  infant 
immersion. 


"  The  simple  fact  is,  that  the  Church  of  England,  with 


APPENDIX.  83 

extreme  reluctance,  has  consented  to  regard  poiwiufj  as 
VALID,  though  very  irrefjuhir  baptism."' 

The  testnnony  embraced  in  this  extended  note  may 
be  littingly  ch)sed  with  a  passage  from  the  Mercer shurgh 
Review  for  May  1850.  It  is  from  the  pen  of  that  accom- 
plished scholar,  the  Rev.  John  W.  Nevin,  D.  D.,  of  the 
German  Reformed  Church; 

"  Several  of  the  earlier  Protestant  church  services  call 
for  dipping.  In  the  first  English  Reformed  Liturgy,  a. 
1547,  a  trine  immemion  of  the  child  is  prescribed,  cases 
of  infirmity  only  excepted;  and  it  was  not  till  the  !)egin- 
ning  of  the  seventeenth  century  that  sprinkling  gained 
the  upper  hand  for  reasons  of  convenience  and  health. 
Gradually  the  usage  of  the  Protestant  Church  settled  down 
upon  the  same  practice  which  had  already  begun  to  pre- 
vail in  the  Church  of  Rome,  with  the  exception  only  of 
the  Anabaptists."  2         ***** 

Admitting  always  the  tolerated  excei)tional  affusion  in 
the  cases  of  weak  or  sick  children,  no  historical  proposition 
is  better  sustained  than  that  dijiping  was  the  baptism  of 
the  P^lnglish  people  from  the  very  introduction  of  Chiis- 
tiaiiity  down  to  the  period  of  the  Reformation.  The  occa- 
sions, the  progress,  and  the  consunnnation  of  the  reduction 
from  dipping  to  affusion,  which  then  took  place,  are  not 
less  indubitable.  In  the  earlier  years  of  the  seventeenth 
century,  when  all  but  they  had  veered  away  from  the 
hereditary  mode  of  the  English  nation,  little  companies 
of  persecuted  Christians,  then  taking  organized  form  as 
churches,  alone  stood  fast.  "With  their  retention  of  the 
hereditary  mode  they  cast  away  all  traditional  aecompa- 

1  This  letter  may  be  found  at  greater  length  in  the  New  York  Recorder 
of  .Tunc  .5,  18-50. 

2  P.  2J8. 


84  NOTES. 

niments  and  perversions,  and  planting  themselves  on  tlie 
strong  foundation  of  Apostolic  Christianity,  they  practised 
believers'  baptism.  Strong  in  their  conviction  that  with 
them  baptism  was  restored  to  its  original  form  and  sig- 
nificance, they  denied  the  name  to  that  which,  in  their 
belief,  was  not  the  thing,  and  called  themselves  by  dis- 
tinction, "  baptized  Christians  "  —  "  BAPTISTS." 


c. 

CREED-STATEMENTS  IN  THE  BAPTIST  DENOMINATION. 


I 


Ax  interesting  and  a  very  profitable  inquiry  might  be 
instituted  in  regard  to  the  question  of  Confessions,  or 
Articles  of  Faith,  in  the  Baptist  denomination.  The 
unshared  supremacy  of  the  Word  of  God,  held  univer- 
sally and  with  so  much  tenacity  by  us  from  the  beginning, 
has  undoubtedly,  by  a  mistaken  logic,  led  some  individual 
churches,  and  the  churches  of  some  particular  localities, 
to  dispense  with  creed-statements  altogether.  Facts  like 
these,  however,  have  sometimes  led  to  general  inferences 
in  regard  to  Articles  of  Faith  in  the  Baptist  denomination 
which  are  unauthorized  by  our  history.  I  think  we  Avere 
the  earliest  of  the  dissenting  bodies  of  England  in  the 
issuing  of  Confessions ;  and  from  the  first,  our  Confessions 
have  been  not  only  significant  of  our  doctrinal  unity,  but 
a  condition  of  acceptance  in  our  fellowship.  The  sejiara- 
tion  from  ns,  in  this  country,  of  the  Old  School  Baptists 
on  the  one  hand,  and  of  the  Free  Will  Baptists  on  the 
other,  and  the  falling  away  of  the  Campbellites,  or  Re- 
formers, are  conspicuous  signs  of  established  and  autliur- 
itative  doctrines  in  our  communion  ;  and  signs  as  real  may 
be  found,  likewise,  in  the  doctrinal  examinations  at  every 
ordination,  at  every  church-recognition,  and  even  at  the 
reception  in  our  churches  of  candidates  for  baptism.     We 


86  NOTES. 

shall  see  that  this  doctrinal  unity  has  been  a  declared 
unity,  and  that  the  declarations  have  had  a  reflex  authori- 
tative influence. 

Passing  by  the  Confession  of  1611,  which  belongs  to  the 
Arniinian  branch  of  the  Baptist  family,  the  Confession  of 
the  Seven  Churches,  issued  in  1643,  presents  itself  as  the 
first  authorized  creed-statement  of  the  Particular  Baptists 
of  England.  Older  than  the  Westminster  Confession,  and 
therefore  independent  of  it,  it  is  interesting,  as  showing 
how  thoroughly  the  earliest  Baptist  fathers  preserved  the 
orthodox  historical  theology  of  all  ages,  and  how  readily 
they  brought  it  into  relations  with  the  restored  primitive 
jjolity  of  their  churches.  The  Seven  Churches  of  London, 
however,  are  not  to  be  supposed  as  comprising  the  whole 
of  the  Particular  Baptist  denomination  of  that  time. 
There  were  certainly  several  churches  besides  these,  and 
their  increase  at  a  period  immediately  succeeding  was  very 
rapid.  Among  these  churches  the  Confession  of  1643  seems 
to  have  been  generally  recognized,  until  it  was  superseded 
by  the  more  elaborate  Confession  which  generally,  though 
erroneously,  bears  the  date  of  1689.  This  Confession, 
entitled  "A  Confession  of  their  Faith,  set  forth  by  the 
Elders  and  Brethren  of  many  Congregations  of  Chi-istians, 
baptized  upon  Profession  of  their  Faith,  in  London  and 
the  Country,"  was  in  fact  issued  in  the  year  1677.  The 
"General  Assembly"  of  1689,  composed  of  ministers  and 
messengers  of  more  than  one  hundred  churches,  gave  it 
by  their  sanction  such  an  increase  of  weight  and  authority, 
that  it  has  been,  not  unnaturally  perhaps,  regarded  as  their 
work,  and  called  by  their  name.  It  is  altogether  more 
elaborate,  and  more  logical  in  form  and  structure,  than  its 
predecessor  of  1643.  It  became  at  once  the  acknowledged 
formulary  of  the  denomination. 


APPENDIX.  87 

Before  remarking  upon  its  character,  we  may  advert  for 
a  nioiueut  to  tlie  dates  of  other  Confessions  to  which  tliis 
is  nearly  rehited.  The  Westminster  Assembly  had  closed 
its  labors  in  1G47,  giving  to  the  world  the  Presbyterian 
Confession.  The  doctrinal  views  of  John  Itobinson,  who 
was  "ten-ible  to  the  Arminians,"  had  ciossed  the  Atlantic 
with  his  disciples,  the  Congregational  founders  of  Xew 
England,  and  in  1648  delegates  of  the  New  England 
chni'ches,  assembled  at  Cambridge,  framed  a  Confession, 
whitli,  in  its  doctrinal  articles,  followed  the  Westminster. 
In  the  year  1G58  the  elders  and  messengers  of  the  Con- 
gregational churches  in  England  issued  the  Savoy  Confes- 
sion. Goodwin  and  Owen,  their  great  leaders,  were  mem- 
bers of  this  assembly,  and  of  the  committee  appointed  to 
draw  up  the  formulary.  Agreeing  with  the  Presbyterians 
on  the  great  questions  of  theology,  the  assembly  instructed 
their  committee  to  keep  close  to  Westminster  on  doctrinal 
points,  engrafting  the  Congregational  polity  upon  the  his- 
torical Calvinism  which  they  shared  with  their  brethren 
of  that  Confession.  In  1680,  a  Confession  to  a  greater 
extent  original,  though  modelled  after  that  of  Westminster 
and  Savoy,  was  set  forth  by  a  Massachusetts  Synod,  as- 
sembled at  Boston  ;  and  twenty-eight  years  later,  this  plat- 
form of  doctrines  was  adopted  by  the  Synod  met  at  Say- 
brook,  to  draw  up  a  Confession  for  the  Congregational 
churches  of  Connecticut. 

The  real  date,  therefore,  of  the  Baptist  Confession  — 1677 
— places  it  next  in  order  after  the  Savoy.  With  that  C\)ii- 
fession  it  is  most  nearly  allied.  By  reference  to  the  pre- 
liminaiy  address  to  the  reader,  it  will  be  seen  that  this 
Confession  is  the  declared  successor  of  that  of  161."), — 
"divers"  of  those  who  framed  the  first  taking  j»art  in  the 
setting  forth  of  the  second.    Issued  in  a  time  of  persecu- 


»»  NOTES. 

tion,  it  breathes  the  spirit  of  Christian  manliness  and  of 
Christian  meekness ;  the  production  of  a  period  of  re- 
ligous  controversy,  it  is  a  beautiful  illustration  of  compre- 
hensive Christian  charity.  Its  framers  declare  that  in 
"substance  and  matter"  it  is  the  same  with  the  Confes- 
sion of  1G43,  — in  "  method  and  manner"  it  varies,  and  for 
reasons  which  they  proceed  to  assign.  Not  only  for  the 
purpose  of  a  clearer  exposition  to  others,  but  also  for  the 
better  instructing  of  the  members  of  their  own  commu- 
nion, they  deem  it  necessary  to  express  themselves  "more 
fully  and  distinctly."  Approving  the  method  and  compre- 
liension  of  the  Westminster  Confession,  reproduced  in  the 
Savoy  —  observing  that  the  latter  follows  the  former  not 
in  sense  only,  but  for  the  most  part  in  terms,  they  in  like 
manner  follow  the  example  of  their  Congregational  breth- 
ren, "in  making  use  of  the  very  same  words  with  them 
both,  in  those  articles  (which  are  very  many)  Avherein  our 
faith  and  doctrine  is  the  same  with  theirs."  "And  this 
we  did,"  they  proceed  to  say,  "the  more  abundantly  to 
manifest  our  consent  with  both,  in  all  the  fundamental 
articles  of  the  Christian  Religion,  as  also  Avith  many 
others,  whose  orthodox  Confessions  have  been  published 
to  the  world,  on  behalf  of  the  Protestants  in  divers  na- 
tions and  cities."  In  regard  to  those  ])oints  respecting 
which  they  differ,  they  express  themselves  "  with  candor 
and  plainness,"  suppressing  nothing  whatever,  and  yet,  as 
they  trust,  with  becoming  "modesty  and  humility."  The 
names  subscribed  to  the  recommendation,  "in  the  name 
and  behalf  of  the  Avhole  assembly,"  embrace  the  great 
liglits  of  our  churches  in  those  days. 

We  are  now  to  consider  the  extent  to  which  this  Con- 
fession became  the  authorized  exposition  of  the  faith  of 
our  churches  on  this  side  of  the  Atlantic. 


AITHXDTX'.  89 

III  the  ilrst  ])lnco,  however,  it  must  be  premised  tliat  the 
Baptist  ilenoiniii.itioii  in  America  had  its  early  j^iowth 
from  two  principal  centres,  —  one  in  Massacliusctts  and 
Rhode  Ishmd,  the  other  in  Pennsylvania  and  the  Jerseys, 
—  and  that  between  the  Baptists  of  New  England  and 
those  of  the  otlier  colonies  named,  very  little  intercourse 
was  then  maintained.  The  numbers  of  their  churches  were 
lirobably,  at  tlie  conmiencement  of  the  Great  Awakening, 
1741,  about  alike  in  these  two  sections,  —  not  far  from 
twenty  in  each.^ 

To  what  extent  Confessions  of  Faith  were  declareil  or 
received  by  tlie  early  churches  of  New  England,  I  liave 
not  the  means  of  knowing.  Isackus  states^  that  Mr. 
Clarke,  the  first  Baptist  pastor  of  Newport,  and  the  chief 
founder  of  the  colony  on  Rhode  Island,  "left  a  Confession 
of  liis  faitli  in  writing,  from  whence  an  extract  was  inserted 
in  the  records  of  his  church,"  and  a  similar  document, 
written  by  Obadiah  Holmes,  his  fellow-sufferer  for  Jesus' 
sake,  and  successor  in  the  pastoral  office,  is  likewise  pro- 
served.  It  is  certain  that  controversies  sprung  up  among 
them,  involving  the  questions  of  Arminianism  and  Cal- 
vinism, as  We'll  as  those  of  the  "Six  Principles"  and  the 
"  Seventh  Day,"  and  that  these  controversies  were  con- 
tinually tending  to  the  permanent  divisions  by  which  the 
different  branches  of  the  Baptist  fomily  came  idtimately 
to  be  distinguished.  "Most  of  the  old  Baptists,"  says 
Backus,  sjieaking  particularly  of  those  of  Massachusetts 
prior  to  1741,  "  were  not  clear  in  the  doctrines  of  grace."' 


'  The  number  that  were  Calvinistic  in  doctrine  in  New  England  was  con- 
siderably smaller.  In  17'.29  there  were  but  three  such. —  See  Benedict,  ed. 
1813,  Vol.  I.  p.  .')0S. 

2  Backus  ///.<;/.,  Tol.  I.  pp.  25.5—200. 

^  Abridged  Ilislor}/,  chap.  xi. 

8* 


00  NOTES. 

The  same  was  \iiidoiiLteclly  true  in  Ilhodc  I.slanrl.'  The 
very  dawn  of  tliat  great  movement  in  New  England,  from 
which  Baptist  churches  sprung  so  rapidly,  connects  itself 
incidentally  with  the  Confession  of  1689.  The  young 
and  saintly  Comer,  pastor  at  Newpoit,  had  both  held  a 
correspondence  for  several  years  with  ministers  in  Xew 
Jersey,  and  had  visited  them  in  1731,  travelling  as  f^r  :is 
Philadelphia,  and  returning  delighted  with  "the  faith  and 
order  of  those  churches."^  Retiring  from  Newport,  in  part 
because  "  some  could  not  bear  his  preaching  the  doctrines 
of  grace,"  he  became  the  founder  of  the  Rehoboth  Church, 
and  died  before  he  had  completed  his  thirtieth  year. 
There  can  be  no  question,  I  think,  either  of  his  influence 
in  the  doctrinal  revival  in  New  England,  or  of  the  previous 
influence  upon  liis  own  faith  and  zeal,  of  his  correspond- 
ence with  the  churches  of  the  Philadelphia  Association. 
"  The  pastor  of  the  Baptist  Church  in  Boston,"  says 
Backus,  "was  dark  in  doctrine,  and  opposed  the  revival 
of  religion  there  in  1740."^  This  doctrinal  darkness  be- 
came the  occasion  of  a  secession  from  the  First  Church, 
and  of  the  formation  of  the  Second  Baptist  Church  in 
Boston,  in  the  year  1742.  The  documents  which  relate  to 
this  event  are  deeply  interesting.  Among  the  founders  of 
this  church  M'as  John  Proctor,  schoolmaster,  a  man  of  some 
estate,  who,  in  conveying  the  site  on  which  the  house  of 
worship  of  this  church  was  built,  made  the  title  of  tJie 
chyircli  conditional  on  its  contimied  adherence  to  the  Con- 
fession of  1089.'*    This  church  grew  rapidly.    Its  doctrinal 

1  Backus  nislory,  Vol.  II.  p.  121.  2  j^. 

3  Abridged  History,  chap.  xi. 

*  See  title-deed  of  the  land  on  which  the  Baldwin  Place  Baptist  Church 
now  stand?.  It  bears  date  July  171.'3,  and  may  be  found  in  the  SiifTolk 
Records.  I  am  indebted  for  the  foUowinp;  extract  to  a  communication  in 
the  Witidimitii  awl  Jicfleilor  of  November  4,  18^8: 


APPENDIX.  01 

position  Avns  in  iKirniony  Avitli  that  of  tlie  Separates  in  tho 
Congregational  cluuclu's,  and  those  in  great  nuinhors  be- 
coming Baptists,  the  denomination  in  New  Enghmd  .soon 
assumed  a  distinctive  Calvinistic  character.  Its  first  Asso- 
ciation of  Churches,  formed  at  Warren,  R.  I.  twenty-five 
years  hitci',  with  the  advice  and  cooperation  of  the  Phila- 
delpliia  Association,  declared  as  its  doctrinal  basis  the  Con- 
fession of  1G8'J.'     Thus,  incontestably,  this  Confession  li)iks 

"For  the  uses,  interest  and  purposes  herein  mentioned,  expressed  and 
Declared,  and  to  no  other  use,  benefit  or  purpose  whatever. 

"  That  is  to  saj-,  to  the  Public  use,  benefit  and  belioof  of  that  Church  or 
Society  whereof  the  said  Ephraim  Bound,  Ei)hraiiTi  Bosworth  and  myself 
do  now  stand  related  as  members,  and  of  wlrich  said  Church  or  Society 
the  said  Ephraim  Bound  is  the  present  Ordained  Pastor  or  Elder,  for  so 
Ions  time  as  the  said  Church  shall  hold  to,  and  walk  in  the  faith  which 
they  now  profess,  and  are  agreeal)lc  in  principle  and  practice  to  their  Con- 
fession of  faith  heretofore  put  forth  by  the  Baptized  Churches  in  England, 
entitled  'A  Confession  of  faith  put  forth  by  the  Elders  and  Brethren  of 
many  Congregations  of  Christians  Baptized  upon  Confession  of  their  fiiith 
in  London  and  the  country.'  But  in  case  they  apostatize  and  decline  from 
the  said  principles  of  faith  and  practice,  or  in  case  of  annihilation,  tlien 
the  said  Land  and  House  and  premises  herein  granted,  revert  and  remain 
to  the  only  proper  use,  benefit  and  behoof  of  the  next  and  right  heirs  of 
me  the  said  John  Proctor,  their  heire  and  assigns  forever. 

"  Saving,  however,  that  upon  or  in  case  of  the  Churches  declining  from 
her  faith,  principles  and  practice,  as  contained  and  held  forth  in  the  Con- 
fession of  faith  aforesaid,  if  it  shall  please  God  our  Saviour  that  thcie 
should  remain  three  or  four  brethren  faithful  to  the  principles,  practice 
and  Confession  of  faith  before  mentioned,  that  they  shall  have,  hold  and 
enjoy  the  said  land,  meeting  house  and  premises,  and  their  successors,  for- 
ever, for  the  like  uses,  and  under  the  same  limitations,  as  above  partic- 
ularly mentioned." 

1  The  following  is  from  the  "  Original  Platform  "  of  the  Warren  Asso- 
ciation.    See  Minutes,  18')7 : 

"  7.  The  faith  and  order  of  this  Association  are  expressed  in  a  confes- 
sion put  forth  by  upwards  of  a  hundred  congregations  (in  Great  Britiiin) 
in  the  year  b'Sn,  and  adopted  by  the  Association  of  Philadelphia  in  171"2. 
Some  of  the  principles  in  said  confession  are  —  The  imputation  of  Adam's 
sin  to  his  posterity  —  Tlie  inability  of  man  to  recover  himself — Effectual 


92  NOTES. 

• 
itself  with  the  first  real  progress  of  tlie  Baptists  in  New 

England.  Prior  to  1741,  few  in  numbers,  divided  on  doc- 
trinal questions,  and  weak  in  influence,  they  enter  tlien^ 
upon  their  course  of  remarkable  development,  raising  aloft 
this  venerable  formulary  as  the  acknowledged  exposition 
and  embodiment  of  their  views  of  Divine  truth.  Tliat 
acknowledgment  abides  to  this  day  in  the  platform  of 
the  Warren  Association,  and  its  influence  remains  in  the 
faith  of  all  the  Baptist  Associations  of  New  England. 

The  other  principal  centre  from  which  the  Baptist  de- 
nomination in  America  proceeded,  was,  as  has  been  stated, 
in  Pennsylvania  and  the  Jerseys.  The  Philadelphia  Asso- 
ciation, embracing  the.  churches  of  this  region,  was  formed 
in  1707.  The  eldest  of  these  churches  was  gathered  in 
1087,  by  Elias  Keach,  son  of  the  celebrated  Benjamin 
Keach,  who  was  one  of  the  signers  of  the  Confession  of 
1G89.  Mr.  Keach  returned  to  England  in  1692,  and  be- 
came an  influential  minister  there.  He  was  the  author  of 
an  abridgment  of  the  Confession,^  which  abridgment  was 
early  in  use  in  this  countiy,  and  was  referred  to  as  author- 
ity.^     The   date  at    which    the   Confession  of   1G89    was 

calling  by  sovereiyri  gva.ce —  Justification  by  imputed  righteousness —  Im- 
mersion for  baptism,  and  that  on  profession  of  faith  and  repentance  — 
Congregational  churches,  and  their  independency  —  Keception  into  them 
upon  evidence  of  sound  conversion,  etc." 

1  "  A  short  Confession  of  Faith,  containing  the  Substance  of  all  the 
^Fundamental  Articles  in  the  larger  Confession,  put  forth  by  the  Bapti/cd 

Churches  owning  personal  Election  and  final  Perseverance.  Subscribed 
by  about  thirty  Persons,  in  behalf  of  the  whole  Church  assembled  at 
Tallow  Chandlers  Hall,  upon  Dowgate  Hill,  under  the  pastoral  Care  of 
Elias  Keach." 

This  is  the  title,  as  given  in  an  advertisement  which  I  find  at  the  end  of 
the  Fifth  Edition  of  the  Confession  of  1689,  printed  at  London,  1720. 

2  Blinutes  of  the  Philadelphia  Association,  from  A.  D.  1707  to  A.  I).  1817. 
Published  by  the  American  Baptist  Publication  Society,  18')1.  Sec  the 
account  given  of  the  settlement  of  a  difflcultv  at  Middlctown  in  1712.    I 


AITKXDIX.  03 

foniially  atlopteJ  by  the  Philadelphia  Association,  I  am 
unable  to  detevmine.  The  common  impression  that  this 
adoption  occurred  in  17-12,  is  manifestly  a  mistake.  The 
following  extracts  from  the  minutes  will  indicate  its  earlier 
ado])tion,  and  the  extent  and  character  of  its  authority: 

1724.  "In  the  year  1724,  a  (piery,  concerning  the  fourth 
commandment,  whether  changed,  altered,  or  diminished. 

"  We  refer  to  the  Confession  of  Faith,  set  forth  by  the 
elders  and  brethren,  met  in  London,  1689,  and  oicned  by 
us,  cliap.  22,  sects.  7  and  8." 

1727.  "In  answer  to  a  query  from  the  Great  Valley, 
viz. :  How  far  the  liberty  of  marriage  may  be  between  a 
member  and  one  that  is  not  a  member?  Answered,  by 
referring  to  our  Confession  of  Faith,  chai)ter  2Gth,  in  our 
last  edition."  ^ 

1729.  "Query  from  the  church  at  Philad^'lphia :  Sup- 
pose a  gifted  brother,  Avho  is  esteemed  an  orderly  minister 
by  or  among  those  that  are  against  the  laying  on  of  hands 
in  any  respect,  should  happen  to  come  among  our  churches; 
whether  we  may  allow  such  a  one  to  administer  the  ordi- 
nances of  baptism  and  the  Lord's  Supper,  or  no? 

"Answered  in  the  negative;  because  it  is  contrary  to 
the  rule  of  God's  word.  See  Acts  xiii.  2,  3,  xiv.  23,  com- 
pared Avith  Titus  i.  5,  1  Tim.  iv.  14,  —  from  which  pre- 
scribed rules  we  dare  not  swerve.  We  also  refer  to  the 
Confession  of  Faith,  chap.  27,  sect.  9." 

would  suiru:est  the  inquiry,  whether  Reach's  abrid.irmcnt  cannot  he  found 
in  extensive  use  at  tlie  present  time,  in  tlie  older  cliurclies  in  New  Eni^- 
land,  and  more  <;enerally  in  the  Southern  States. 

1  Of  tlie  ori«rinal  edition,  the  twenty-fiftli  chapter  is  the  one  which  treats 
"  Of  Marriage,"  and  the  numbering  was  not  chanj^ed  till  1742.  The  Min- 
utes were  revised  in  1740,  and  "in  our  last  edition"  was  doubtless  added 
to  explain  the  change  in  the  reference  from  the  twenty-fifth  to  the  twenty- 
sixth  chapter. 


94  NOTES. 

1742.  "A  motion  was  m.ide  in  the  Association  for  re- 
printing the  Confession  of  Faith,  set  fortli  by  the  eWers 
of  baj)tized  Congregations,  met  in  London,  A.  D.  1G89, 
with  a  short  treatise  of  Church  Discipline  to  be  annexec^ 
to  tlie  Confession  of  Faith.  Agreed  that  the  thing  was 
needfiil,  and  likely  to  be  very  useful ;  and  in  order  to  carry 
it  on,  it  is  ordered  to  send  it  to  the  several  churches  be- 
longing to  this  Association,  to  make  a  trial  of  what  sums 
of  money  can  be  raised,  and  to  send  an  account  to  Mr. 
Jenkin  Jones,  to  the  intent,  that  when  the  several  collec- 
tions are  completed,  if  it  be  found  sufficient  to  defray  the 
charges  of  the  work,  that  then  it  shall  go  on ;  if  not,  then 
to  drop  it  for  this  year;  and  if  it  be  carried  on,  that  then 
an  addition  of  two  articles  be  therein  inserted  ;  that  is  to 
say.  Concerning  Singing  of  Psalms  in  the  Worship  of 
God,  and  Laying  on  of  Hands  upon  Baptized  Believers. 
Ordered,  also,  that  the  said  Mr.  Jones  and  Benj.  Griffith 
do  prepare  a  short  Treatise  of  Discipline,  to  be  annexed 
to  the  said  Confession  of  Faith." 

1743.  "Tuesday,  the  house  met  according  to  appoint- 
ment, at  eight  o'clock  A.  M.,  to  consider  further  the  affiiir 
begun  yesterday,  touching  the  diffisrences  at  Montgomery. 
After  some  time  spent  in  debate  thereon,  brother  Joseph 
Eaton  stood  np,  and  freely,  to  our  apj^rehension,  recanted, 
renounced  and  condemned  all  expressions  which  he  here- 
tofore had  used,  whereby  his  brethren  at  Montgomery,  or 
any  persons  elsewhere,  were  made  to  believe  that  he  de- 
parted from  the  literal  sense  and  meaning  of  that  funda- 
mental article  in  our  Confession  of  Faith,  concerning  the 
eternal  generation  and  Sonship  of  Jesus  Christ  our  Loi'd  ; 
he  acknowledged  with  grief  his  misconduct  therein,  whether 
l)y  word  or  deed.  We  desire  that  all  our  churches  would 
take  notice  thereof,  and  have  a  tender  regard  for  bim  in 


APPENDIX.  95 

his  weak  and  ncjcd  years,  and  in  jiarticular,  of  that  great 
truth  ii|ioii  whuli  the  Christian  rehgion  depends;  witliout 
■\vliic-h  it  must  not  only  totter,  but  fidl  to  the  ground ; 
■\vliich  lie  confesses  lie  was  sometimes  doubtful  of  Our 
brotlier  Butler  gave  his  aeknowledgmeiit,  written  in  liis 
own  hand,  in  the  following  words:  'I  freely  confess  that 
I  have  given  too  much  cause  for  others  to  judge  that  I 
contradicted  our  Confession  of  P^aith,  concerning  the 
eternal  generation  of  the  Son  of  God,  in  some  e,\j)ressions 
contained  in  my  paper,  which  I  now  with  freedom  con- 
demn, and  am  sorry  for  my  so  doing,  and  for  every  other 
misconduct  that  I  have  been  guilty  of,  from  first  to  last, 
touching  the  said  article  or  any  other  matter.' 

"We  had  a  co^jy  of  Discipline  designed  to  be  annexed 
to  our  Confession  of  Faith,  by  an  order  of  a  former  Asso- 
ciation, read  and  considered  at  this  meeting,  and  a]>proved 
by  the  whole  house." 

1752.  In  answer  to  a  query  from  the  church  in  King- 
wood,  the  Association  having  referred  to  our  ruin  in 
Adam  and  our  recovery  in  Christ,  by  the  Sovereign  elec- 
tion and  grace  of  God,  adds :  "  Upon  which  fundamental 
doctrines  of  Christianity,  next  to  the  belief  of  an  eternal 
God,  our  f  lith  must  rest ;  and  we  adopt,  and  Avould  that 
all  the  churches  belonging  to  the  Baptist  Association,  be 
well  grounded  in  accordance  to  our  Confession  of  Faith, 
and  Catechism,  and  cannot  allow  that  any  are  true  mem- 
bers of  our  churches  who  deny  the  said  principles,  be  their 
conversation  outward  what  it  will." 

1761.  The  Association,  writing  to  the  Board  of  Partic- 
ular Baptist  Ministers,  London,  say:  "Our  numbers  in 
these  ))arts  multiply;  for  Avhen  we  had  the  pleasure  of 
writing  to  you  in  1731,  there  were  but  nine  churches  in 


96  NOTES. 

our  Association,  yet  now  there  are  twenty-eight,  all  own- 
ing the  Confession  of  Faith  put  forth  in  London  in  1689." 

It  is  not  necessary  to  multiply  these  citations.  The 
cordial  reception,  and  the  authoritative  character  of  the 
creed-statements  embraced  in  the  Confession,  are  beyond 
question.  From  a  jieriod  a  little  later  than  this  to  the 
end  of  the  century,  nearly  every  year  a  chapter  of  the 
Confession  was  made  the  subject  of  a  Pastoral  Address  to 
the  churches.  This  venerable  formulary  never  indeed 
usurped  the  place  of  the  Word  of  God;  but  distinctly, 
cordially,  and  always,  it  was  a  declaration  to  the  world  of 
the  doctrines  which  the  Association  regarded  as  taught  in 
the  Bible. 

By  reference  to  the  extract  from  the  Minutes  of  1742, 
above  given,  it  will  be  seen  that  the  action  of  the  Associa- 
tion was  not  an  adoption  of  the  Confession,  but  only  a 
'■'•reprinting^''  and  that  that  which  made  it  from  that  pe- 
riod specially  a  Philadelphia  Confession,  was  the  insertion 
of  two  new  articles,  and  provision  for  the  elaborate  treatise 
on  Discipline,  the  Avork  of  the  Rev.  Benjamin  Griffith,^ 
which  was  formally  adopted  in  1743.  The  new  articles 
inserted  were  written,  many  years  before,  by  the  Rev. 
Abel  Morgan,  a  native  of  Wales,  born  in  1637,  who  had 
been  a  minister  of  the  gospel  in  his  own  country,  and 
who  had  translated  the  whole  Confession  into  the  Welsh 
language. 

I  have  not  the  materials  at  hand  for  tracing,  so  partic- 
ularly as  I  could  desire,  the  course  of  doctrinal  history 
in  the  churches  of  other  sections  which  sprung  more  or 
less  directly  from  the  Philadelphia  Association,  The  New 
York  Association,  formed  in  1791,  was  distinctly  an  off- 

1  Mr.  Griffith  acknowledjres  the  aid  derived  from  the  writings  of  the 
Rev.  Elias  Keach,  the  Rev.  Abel  Morgan,  and  Drs.  Goodwin,  and  Owen. 


APPENDIX.  97 

shoot  from  the  Phihidelphia,  and  the  inheritor  of  its  doc- 
trines; and  the  Hudson  River  Association,  next  in  descent, 
was  accustomed  to  publish  annually,  on  its  title-page, 
a  summary  of  its  faith,  in  harmony  with  the  venerable 
formulary  of  1G89. 

In  Virginia  the  Baptists  had  a  double  origin,  —  partly 
from  zealous  Separates  from  New  England,  who  bore  with 
them  to  the  South  the  spirit  of  the  Great  Awakening,  and 
])artly  from  sources  in  connection  with  the  Philadelphia 
Association.  They  were  accordingly  known  as  Separate 
Baptists,  and  Regular  Baptists,  each  having  a  distinct 
organization.  The  Regular  Baptists  seem  to  have  been 
the  more  intelligent  and  better  organized, —  the  Separates 
the  more  zealous,  perhaps,  and  more  efficient.  Attempts 
at  union  between  these  bodies  were  for  some  time  unsuc- 
cessful, the  chief  obstacle  being  the  rigid  adherence  of  the 
Regulars  to  the  Philadelphia  Confession.  Some  partic- 
ulars of  the  history  of  their  attempts  at  union  are  found 
in  Scrapie's  History  of  the  Virginia  Baptists  (1810),  and 
in  the  original  edition  (1813)  of  Benedict's  History  of  the 
Baptists,  —  the  latter  following  chiefly  the  accounts  given 
in  the  former. 

The  General  Association  of  the  Separate  Baptists  had 
l)ecome  so  large  in  1783,  that  it  was  deemed  advisable  to 
dissolve  it,  and  form  distinct  Associations,  with  a  General 
Committee  to  be  composed  of  delegates  from  the  several 
district  Associations,  this  committee  to  meet  annually 
"to  consider  matters  that  may  be  for  the  good  of  the 
whole  society."  This  action  having  been  taken,  the  doc- 
tiinal  unity  of  these  brethren  was  guarded  as  follows: 

"  A  motion  was  made  by  John  Williams :  That  as  they 
Avere  now  about  to  divide  into  sections,  they  ought  to 

9 


98  NOTES. 

adopt  some  Confession  of  Faith,  by  way  of  affording  a 
standard  of  principles  to  subsequent  times. 

"  They  tlien  agreed  to  adopt  the  Philadelphia  Confes- 
sion of  Faith,  upon  the  following  explanations : 

"'To  prevent  its  usurping  a  tyrannical  power  over  the 
consciences  of  any :  we  do  not  mean  that  eveiy  person 
is  to  be  bound  to  the  strict  observance  of  everything 
therein  contained,  nor  do  we  mean  to  make  it  in  any  re- 
spect superior  or  equal  to  the  Scriptures,  in  matters  of 
faith  and  practice;  although  we  think  it  the  best  human 
composition  of  the  kind  now  extant,  yet  it  shall  be  liable 
to  alterations,  whenever  the  General  Committee,  in  behalf 
of  the  Associations,  shall  think  fit.' "  ^ 

What  may  have  been  the  effect  upon  the  Regulars,  of 
this  action  of  the  Separate  brethren,  which  seems  to  have 
been  spontaneous  among  themselves  and  in  view  of  their 
own  purposes,  I  have  not  the  means  of  knowing.  It  is 
certain,  however,  that  the  union  of  the  two  bodies  soon 
followed.  In  1786  the  Ketocton,  or  Regular  Baptist  Asso- 
ciation, which  had  adopted  the  Philadelphia  Confession  at 
its  origin,^  sent  delegates  to  the  General  Committee,  Avho 
were  received  on  equal  terms  by  that  body.  This  event 
gave  rise  to  the  following  recommendation  : 

"It  is  recommended  to  the  different  Associations  to 
appoint  delegates  to  attend  the  next  General  Committee, 
for  the  purjx)se  of  forming  a  union  with  the  Regular 
Baptists."  3 

In  August  1787  the  General  Committee  met  again,  del- 
egates being  present  from  the  Regular,  and  from  all  the 
Separate  Associations.  The  following  is  Dr.  Semple's 
account  of  the  proceedings : 

1  Semple,  p.  68.  2  Benedict,  ed.  1813,  Vol.  11.  p.  35. 

3  Semple,  p.  73. 


APPE!JDIX.  99 

*'  Agreeably  to  appointment,  tlie  snbjcct  of  tlie  union  of 
Regular  and  Separate  Baptists  was  taken  nji,  and  a  hajtpy 
and  effectual  reconciliation  was  accompli.slied. 

"The  objections  on  the  ])art  of  the   Separates  related 
chietly  to  matters  of  trivial  importance,  and  had  been  for 
some  time  removed,  as  to  being  a  bar  to  communion.     On 
the  other  hand,  the  Regulars  complained  that  the  Sepa-, 
rates  were  not  sufficiently  explicit  in  their  principles,  hav- 
ing never  published  or  sanctioned  any  Confession  of  Faith, 
and  that  they  kept  within  their  communion  many  who 
were  professed  Arminians,  etc.      To  these  things  it  was 
answered  by  the  Separates,  that  a  large  majority  of  them 
believed  as  much  in  their  Confession  of  Faith  as  they  did 
themselves,  although   they  did   not  entirely  approve  of 
the  practice  of  religious  societies  binding  themselves  too 
strictly  by  Confessions  of  Faith,  seeing  there  was  danger 
of  their  finally  usurping  too  high  a  place;  that  if  there 
were  some  among  them  who  leaned  too  much  towards  the 
Arminian  system,  they  were  generally  men  of  exemplary 
piety  and  great  usefulness  in   the  Redeemer's  kingdom, 
and  they  conceived  it  better  to  bear  with  some  diversity 
of  opinion  in  doctrines,  than  to  break  with   men   whose 
Christian  deportment  rendered  them  amiable  in  the  esti- 
mation of  all  true  lovers  of  genuine  godliness.     Indeed, 
that  some  of  them  had  now  become  fathers  in  the  gospel, 
who,  previous  to  the  bias  which  their  minds  had  received, 
had  borne  the  brunt  and  heat  of  persecution,  whose  labors 
and  sufferings  God  had  blessed,  and  still  blessed,  to  the 
great   advancement  of  his  cause.      To   exclude   such  as 
these   from   the  communion,   would   be  like   tearing   the 
limbs  from  the  body. 

"  These  and  such  like  arguments  were  agitated  both  in 


100  NOTES. 

public  and  private,  so  that  all  minds  were  much  mollified 
before  the  final  and  successful  attempt  for  union. 

"The  terms  of  the  union  were  entered  on  the  Minutes 
in  the  following  words,  viz : 

" '  The  committee  appointed  to  consider  the  terms  of 
union  with  our  Regular  brethren,  reported,  That  they 
conceive  the  manner  in  which  the  Regular  Baptist  Con-- 
fession  has  been  received  by  a  former  Association,  is  the 
ground-work  for  such  union.' "  ^ 

The  manner  in  which  the  Separates  had  adopted  the 
Philadelphia  Confession,  at  their  last  General  Association, 
in  1783,  has  already  been  stated  on  a  previous  page  of 
this  note,^  and  should  be  referred  to  in  this  connection,  in 
order  to  a  full  understanding  of  the  present  action. 

Dr.  Scrapie's  narrative  proceeds : 

"After  considerable  debate  as  to  the  propriety  of  hav- 
ing any  Confession  of  Faith  at  all,  the  report  of  the  com- 
mittee was  received,  with  the  following  explanation : 

"'To  prevent  the  Confession  of  Faith  from  usurping 
a  tyrannical  power  over  the  conscience  of  any,  we  do  not 
mean  that  every  person  is  bound  to  the  strict  observance 
of  everything  therein  contained  ;  yet  that  it  holds  forth 
the  essential  truths  of  the  gospel,  and  that  the  doctrine 
of  salvation  by  Christ,  and  free,  unmerited  grace  alone, 
ought  to  be  believed  by  every  Christian,  and  maintained 
by  every  minister  of  the  gospel.  Upon  these  terms  we 
are  united,  and  desire  hereafter  that  the  names  Regular 
and  Separate  be  buried  in  oblivion ;  and  that  from  hence- 
forth we  shall  be  known  by  the  name  of  the  United  Baj?- 
tist  Churches  of  Christ  in  Virginia.' "  '^ 

This  union  was  satisfactory  to  the  Philadelphia  Asso- 

1  Scmple,  pp.  74,  75.  2  gee  ante,  p.  98  -''  Semple,  p.  75. 


APPEXDIX.  101 

ciation,  "which  expressed  its  pleasure  by  vote,  and  entered 
tlie  "i)hin  of  union"  upon  its  records.^  The  doctrinal 
agreement  of  the  Regulars  and  Separates  was  always 
nearer  tlian  the  use  of  the  word  "Arminian"in  the  dis- 
cussions would  seem  to  imply.  Those  of  the  Separates 
who  were  regarded  as  "tending  to  Arminianism,"  would 
probably  have  accepted  cordially  the  doctrinal  theology 
of  Andrew  Fuller,  as  distinguished  from  that  of  Dr.  Gill.^ 

The  Charleston  Association  —  the  oldest  of  Baptist  Asso- 
ciations in  the  United  States,  excepting  the  Philadelphia 
—  was  formed  in  1751.  Its  oldest  church,  the  venerable 
first  church  in  Charleston,  was  organized  about  1683.  The 
Rev.  William  Screven,  the  first  pastor,  in  "An  Ornament 
for  Church  Members,"  printed  after  his  death,  said :  "And 
•  now  for  a  close  of  all  (my  dear  brethren  and  sisters,  whom 
God  hath  made  me,  poor  unworthy  me,  an  instrument  of 
gathering  and  settling  in  the  faith  and  order  of  the  gos- 
pel), my  request  is,  that  you,  as  speedily  as  possible,  sup- 
ply yourselves  with  an  able  and  faithful  minister.  Be  sure 
you  take  care  that  the  person  be  orthodox  in  faith,  and  of 
blameless  life,  and  does  own  the  Confession  of  Faith  put 
forth  by  our  brethren  in  London  in  1689."^  Mr.  Screven 
died  in  1713. 

"In  1767  the  Association,  having  previously  called  the 
serious  attention  of  the  churches  to  the  subject,  formally 
adopted  the  Confession  of  Faith  published  by  the  Lon- 
don Assembly  of  1 689.  This  had  been  previously  held  by 
the  churches   in  their   individual   capacities,  particularly 

1  Minntfs,  1787,  pp.  227,  233. 

2  See  accounts  of  a  discussion  of  the  question,  "  Is  salvation  by  Christ 
made  possible  for  every  individual  of  the  human  race?"  given  in  Semple, 
p.  60,  and  in  Benedict,  Vol.  IT.  pp.  56,  57. 

3  Benedict's  Hi$l.,  Vol.  II.  p.  123. 

9* 


102  NOTES. 

that  of  Charleston,  from  tlie  beginning  of  the  eighteenth 
century.  The  church  at  Ashley  liiver  adopted  it  March 
18,  1737.  Messrs.  Hart  and  Pelot  were  appointed  to  draw 
up  a  system  of  Discipline  agreeable  to  Scrijjture,  to  be 
used  by  the  churches.  This  they  brought  forward  in  1772, 
and  Rev.  Morgan  Edwards  and  Mr.  David  Williams  were 
requested  to  assist  the  compilers  in  revising  it.  In  1773 
it  was  examined  by  the  Association,  and  adopted.  That 
and  the  Confession  of  Faith  were  printed  under  the 
inspection  of  Mr.  Hart."  ^ 

The  doctrinal  differences  of  the  Regulars  and  Separates 
of  the  Atlantic  States  reproduced  themselves  in  the  mi- 
grations to  the  Mississippi  Valley.  The  Regulars  carried 
with  them  and  renewed  the  Confession,  while  the  Sepa- 
rates hesitated,  as  their  brethren  had  done  in  Virginia,  or 
refused  altogether.  The  Holston  Association,  first  in 
Tennessee,  organized  in  1786,  adopted  the  Philadelphia 
Confession.  The  Tennessee,  formed  from  the  Holston  in 
1802,  did  not  adopt  the  Confession,  but  professed  to  hold 
its  substance  and  spirit,  with  some  modifications  of  some 
of  the  articles  which  it  contains.  In  West  Tennessee,  the 
Associations  adopted  an  "Abstract  of  Principles,"  in  the 
form  of  creed-statements,  very  brief  indeed,  but,  by  the 
use  of  general  expressions,  furnishing  a  basis  of  harmony 
for  those  who  construe  orthodoxy  with  Gill,  and  for  those 
who  construe  orthodoxy  with  Fuller.  The  Elkham  Asso- 
ciation, in  Kentucky,  formed  in  1785,  adopted  the  Phila- 
delphia Confession,  while  the  South  Kentucky,  or  Separate 
Association,  formed  in  the  same  year,  had  no  Confession. 
Attempts  to  unite  the  Regulars  and  the  Separates  of  these 

1  Benedict's  Hist.,  p.  136.  See  also  pp.  14.3  and  140,  where  are  accounts 
of  measures  for  reprinting  the  Confession,  etc.,  in  1793  and  1810.  I  liave 
no  later  authorities. 


APPEXPTX.  lu:> 

Associations,  as  their  bivllircii  of  tlic  Atlantic  States 
Jjad  become  united,  were  made  without  success.  "The 
Separates  were  afraid  of  being  bound  and  hampered  by 
Articles  and  Confessions,  and  the  Resjulars  were  unwilling 
to  unite  with  thera,  without  something  of  tlie  kind."  In 
1801  the  union  was  effected  by  mutual  concessions,  the 
fruit,  it  is  said,  of  brotherly  kindness  and  charity  induced 
by  the  Great  Revival  of  that  period,  and  of  the  discovery 
that  their  doctrinal  differences  were  less  than  they  had 
supposed.  The  basis  of  union  was  a  brief  series  of  creed- 
statements,  imperfect,  certainly,  in  form,  but  undoubtedly 
intended  to  set  forth  the  substance  of  orthodoxy.  This 
union  effected,  the  appellation  "  Separate  Baptists,"  which 
had  distinguished  a  portion  of  the  Baptist  family  for  half 
a  century,  passed  finally  away.^ 

It  is  manifest,  from  the  testimony  adduced  in  this  note, 
that  the  Baptist  denomination,  with  very  rare  exceptional 
instances,  has  been  from  the  first  accustomed  to  the  utter- 
ance of  its  doctrinal  convictions  in  the  form  of  Confessions 
or  Articles  of  Faith,  and  that  these  have  exerted  a  power- 
ful reflex  influence.  Even  the  Separates  of  Virginia,  by 
their  own  si)ontancous  act,  adopted  conditionally  the  Phil- 
adelphia Confession,  and  their  successors  in  the  Missis- 
sippi Valley,  when  uniting  with  the  Regulars,  did  not 
hesitate  to  set  forth  creed-statements  of  briefer  form.  I 
am  not  particularly  informed  in  regard  to  later  usages 
of  the  Baptists  of  the  South  and  South  West.  My  lim- 
ited information  coincides  with  what  might  be  supposed 
the  natural  results  of  the  causes  here  narrated.     I  think 

1  See  Benedict's  History  of  the  Baptists,  cd.  1813,  Vol.  ![.  pp.  210,  217, 
225,  2-37,  2.'58,  2:3!*,  243.  See  also  an  interesting  and  valuable  article  on  ilie 
Baptists  of  the  Mississippi  Valley,  wTitten  by  the  late  Rev.  John  il.  Peck, 
D.  D.,  and  published  in  the  Chrisliun  litcieic  of  October  18-")2. 


104  NOTES. 

the  Philadelphia  Confession  entire,  Mr.  Reach's,  and  per- 
haps other  abridgments  of  it,  preserving  its  language  and 
spirit,  and  briefer  creed-statements,  like  those  already  re- 
ferred to,  will  be  found  variously  intermixed.  Of  these 
last  I  have  a  recent  illustration,  in  the  "Abstract  of  Prin- 
ciples "  ^  set  forth  by  the  Carey  Baptist  Association,  Ala- 
bama, at  its  formation  in  1855,  which  preserves  almost  the 
exact  words  of  the  "  Abstract  of  Principles "  set  forth  by 
the  Associations  of  West  Tennessee  at  an  early  period  in 
tlieir  history.^  Few  tilings  are  more  tenacious  of  life  than 
creed-statements  in  religion. 

In  Ohio,  Indiana,  Illinois,  and  the  states  lying  northwest 
of  them,  we  may,  in  like  manner,  look  for  institutions  and 
habits  kindred  to  those  of  the  eastern  sections  from  which 
the  first  Baptist  settlers  proceeded,  —  sometimes  modified 
by  later  and  influential  intermixtures  from  other  sections. 
Where  the  eastern  Baptist  element  was  from  Virginia, 
ordination  will  be  by  a  Presbytery ;  where  it  was  from  New 
England,  it  will  be  by  a  Council.  In  reference  to  Con- 
fessions, the  same  rule  will  undoubtedly  prevail.  The 
East  reproduces  itself  in  the  West.  Whoever  will  accu- 
mulate facts  bearing  upon  this  point,  will  make  a  most 
important  contribution  to  our  doctrinal  history. 

This  sketch  would  be  imperfect  without  a  reference  to 
the  Declaration  of  Faith,  known  at  the  present  time  as 
the  New  Hampshire  Confession,  which  was  issued  a  quar- 
ter of  a  century  since  by  the  Baptist  Convention  of  that 
state.     The  work  of  the  Rev.  John  Newton  Brown,  D.  D., 

1  For  which  I  am  indehted  to  the  politeness  of  the  Hon.  Jabez  L.  M. 
Curiy,  Member  of  Con^-ess  from  Alabama. 

2  The  same  is  true  of  the  "  Articles  of  Faith  "  of  the  Coosa  River  Asso- 
ciation, for  the  Minutes  of  which  I  am  indebted  likewise  to  the  Hon.  Mr. 
Curry. 


APPENDIX.  105 

it  was  \rritten  by  him  M'ben  a  pastor  in  New  Ilanipsliiro, 
■with  a  view  to  ponding  controversies  with  tlie  Free  Will 
Baptists,  who  tliere  are  numerous.  It  has  been  sometimes 
criticized  as  aiming  at  the  difficult  task  of  preserving  the 
stern  orthodoxy  of  the  fathers  of  the  denomination,  while 
at  the  same  time  it  softens  the  terms  in  which  that  ortho- 
doxy is  expressed,  in  order  to  remove  the  objections  of 
neighboring  opponents.^  Published  in  the  Encyclopedia 
of  Religious  Knowledge,  of  wliich  its  author  was  editor, 
it  has  been  circulated  in  many  editions  of  that  work,  — 
published  too  by  booksellers,  in  small  pamphlet  form,  con- 
venient for  distribution  in  churches,  it  has  been  still  moi'e 
widely  diffused,  —  and  in  churches  of  late  origin  it  has 
been  extensively  adopted  in  the  Northern  and  Western 
States. 

In  Appendix  II.  will  be  found  at  length  the  Confessions 
to  which  reference  has  been  made  in  tliis  work.  The 
Confession  of  1643  is  reprinted  from  the  Appendix  to  the 
Second  Volume  of  Choules'  edition  of  Neal's  History  of 
the  Puritans,  corrected,  however,  by  collation  with  the 
Hanserd  Knollys  Society's  copy  in  their  volume  of  Con- 
fessions. The  Confession  of  1689,  corrected  in  the  same 
manner,  is  reprinted  from  the  Pittsburg  edition  of  1831, 
in  the  form  known  in  this  country  as  the  Philadelphia 
Confession,  except  that  the  two  articles  added  by  that 
body,  on  Laying  on  of  Hands  and  on  Singing,  are  inserted 
separately  at  the  end.  The  Confession  has  been  compared 
with  the  London  (fifth)  edition  of  1720,  for  a  copy  of 
which  I  am  indebted  to  the  Rev.  Wm.  R.  Williams,  D.  D., 
LL.  D.,  of  New  York.-  The  Xcw  Hampshire  Declaration 
of  Faith  is  reprinted  from  the  edition  of  the  American 

1  See  Christian  Rfric-ir  for  April  ia'>9. 


106  NOTES. 

Baj^tist  Publication  Society,  revised  by  the  author  himself, 
and  including  two  new  articles,  one  on  Repentance  and 
Faith,  and  the  other  on  S an ctifi cation. 

TB'e  Confessions  here  given  are  not  to  be  understood  as 
all  which  have  been  issued  by  churches,  or  other  bodies, 
connected  with  the  Baptist  denomination.  There  were 
other  Confessions  issued  in  England^  in  the  period  be- 
tween 1643  and  1689;  and  in  this  country  Confessions 
have  been  published  by  Associations,  churches  and  indi- 
viduals in  the  denomination,  variously  modified,  indeed, 
but  preserving  a  substantial  unity.  Those  which  are  here 
given,  have  had  a  historical  character  as  acknowledged 
formularies.  The  laxity  in  respect  to  the  ministerial  office, 
indicated  in  the  Confession  of  1643,  it  will  be  observed, 
disappears  in  the  Confession  of  1689.  On  the  question  of 
laying  on  of  hands,  there  has  never  been  unanimous  con- 
sent in  the  denomination,  and  the  article  on  that  subject 
in  the  Philadelphia  Confession  would  be  accepted  now  by 
a  very  limited  number  of  our  people. 

1  Some  of  these  Confessions  may  be  found  in  a  volume  issued  by  the 
Hanserd  Knollys  Society,  under  the  title,  "  Confessions  of  Faith,  and 
other  Public  Documents,  illustrative  of  the  History  of  the  Baptist  Churches 
of  England  in  the  seventeenth  century.  Edited  by  Edward  Bean  Under- 
hill."    London,  1854. 


D. 

BAPTISTS." 


The  name  "  Baptists  "  is  both  a  protest  against  the  mis- 
nomer "Anabaptists,"  and  a  euphemism  for  "Baptized." 
It  was  very  natural  that  those  who  believed  in  the  validity 
of  infant  baptism,  should  regard  as  "  anabaptists "  those 
who  renounced  that  baptism,  and  were  baptized  again  on 
personal  profession  of  their  faith.  It  was  equally  natural, 
too,  that  these  last  should  repel  the  epithet  as  in  nowise 
significant  of  their  belief  and  practice.  As  matter  of  fact, 
we  find  the  epithet  so  applied  and  so  repelled.  This  was 
true  on  the  Continent,  and  true  in  Great  Britain.  "On 
account  of  your  baptism  of  infxnts,"  said  the  martyr  Jan 
Gerrits,  "  you  cause  us  to  be  called  Anabaptists,  though  we 
baptize  once,  not  twice,  noj;  allow  baptism  more  than  once, 
and  that  according  to  the  truth,  and  agreeably  to  the  com- 
mand and  practice  of  the  apostles."  ^  "  It  is  commanded, 
and  will  be  found  throughout  the  Xew  Testament,"  said 
another  martyr,  Hans  SchlaflJer,  answering  under  torture, 
"  that  men  should  first  teach  the  Word  of  God,  and  they 
alone  that  hear,  understand,  believe  and  receive  it,  should 
be  baptized.  This  is  the  true  Christian  baptism,  and  no 
rebajitism."  ^      "  Commonly,  but  most  falsely,  called  Ana- 

1  Baptist  Martyrohcjy,  Vol.  II.  p.  .'BSO.  2  jj.^  Vol.  I.  p.  50. 


108  NOTES. 

baptists,"  ^  say  oui-  English  progenitors,  in  their  Persecu- 
tion for  Religion  Judged  and  Condemned,  published  in 
1G15.  "Unjustly  called  Ana-baptists," ^  say  they  in  their 
address  to  the  king,  1620.  Whatever  their  baptism  might 
be  to  others,  to  them  it  was  no  awa-baptism.  They  did  not 
rehaptize^  they  simply  baptized;  they  were  not  Anabap- 
tists^ but  only  Baptists.  Distinguished  by  the  restoration 
of  the  rite  to  its  primitive  form  and  significance,  they  very 
naturally  took  the  name  of  the  rite  as  their  true  and  law- 
ful designation.  They  called  themselves  first  '•'-the  Bap- 
tized^'' and  then  '•'•the  Baptists^  In  1654  "the  Baptized 
churches  in  this  nation"  (England)  issued  their  Humble 
Representation  and  Vindication.^  "By  John  Sturgion, 
one  of  the  Baptized  People^'' ^  was  the  form  of  authorship 
on  the  title-page  of  Sturgion's  Plea  for  Toleration,  1661. 
"  Of  the  persuasion  commonly  called  the  baptized^''  ^  says 
the  royal  license  to  the  Rev.  Mr.  Hardcastle,  the  Bi'oad- 
mead  pastor,  1671-2.  "  Brother  GifFord,  pastor  of  the 
other  baptized  congregation^'  say  the  Broadmead  Rec- 
ords, of  the  sister  church  in  Bristol,  and  its  minister. 
In  this  country,  the  title  '•'•Baptized  congregations^''  or 
'•'•Baptized  churches^''  was  preserved  in  the  Minutes  of  the 
Philadelphia  Association,*'  long^after  the  name  ^^Baptists  " 
had  come  into  common  use.  Indeed,  that  title  is  preserved 
occasionally,  though  very  rarely,  in  the  present  generation, 
by  persons  who  desire  to  be  specially  precise.     The  title 

1  Tracts  on  Liberty  of  Conscience,  Hans.  KnoUys  Society's  ed.,  p.  101. 

2  lb.,  231.  I 

3  Confessions  of  Faith,  etc.,  p.  327. 

*  Tracts  on  Lib.  of  Conscience,  p.  311.  ^  Records,  p.  217. 

6  The  Philadelphia  Association  has  heen  called,  though  I  cannot  say  how 
frequently,  or  how  generally,  the  Association  of  "  Baptized  Congregational 
Churches."  I  remember  the  fact  distinctly,  but  am  unable  to  recall  the 
reference. 


APPENDIX.  109 

^'■J)aptist.%''^  so  far  as  I  can  jurlge,  is  of  uncertain  date.  I 
tin<l  it  tirtJt  in  the  Broadmead  liecords.  "At  tliat  juncture 
of  time  (1G40)  the  providence  of  God  brouglit  to  this  city- 
one  Mr.  Canne,  a  baptized  man ;  it  was  tliat  Mr.  Canne 
that  made  notes  and  references  upon  tlie  Bible,"  *  *  *  * 
"a  baptized  man  by  them  called  an  Anabaptist,  which  was 
to  some  a  sufficient  cause  of  prejudice;  because  the  truth 
of  believers'  baptism  had  been  for  a  long  time  buried;  yea, 
for  a  long  time  by  popish  inventions,  and  their  sprinkling 
brought  in  the  room  thereof."  "This  godly,  honorable 
woman,  perceiving  that  Mr.  Canne  was  a  baptist.^''  ^  *  *  * 
Here  we  have  the  protest  against  Anabcqytist^  the  descrip- 
tive title  Baptized^  and  the  euphemism  Baptist^  all  within 
narrow  space.  Mr.  Terrill,  who  made  these  records,  be- 
came a  member  of  the  Broadmead  Church  in  1058.  The 
exact  date  of  the  use  of  these  words  by  him  cannot,  per- 
haps, be  determined.  "  Once  a  member  amongst  the  Bap- 
tists^'' appears  on  the  title  of  a  book  or  pamphlet  published 
in  1655,^  which  is  my  earliest  trace  of  the  name.  It  is 
here,  however,  without  any  appeai'ance  of  novelty.  From 
a  pamphlet  entitled  "Behold  a  Cry,"  etc.,  published  in 
1662,  Crosby''  quotes  these  w^ords:  "On  the  third  day 
of  the  month  called  August,  1662,  when  the  prisoners  in 
Xewgate,  called  Baptists^  were  in  their  chamber,  seeking 
the  Lord."  *  *  *  The  name  occurs  likewise  in  the  titles 
of  works  published  by  Rev.  Daniel  Dyke,  in  1674  and 
1675.''  The  Rev,  Andrew  Giffi^rd's  license  from  Charles 
R.,  in  1672,  says:  "of  the  persuasion  commonly  called 
Baptistsr^  Mr.  Henry  Morris,  writing  in  1675,  used  the 
title  Baptist  frequently,  in  speaking  of  the  churches  in 

1  Records,  pp.  18,  19,  21.  *  lb.,  Vol.  I.  p.  .359. 

2  lb.,  p.  55.  fi  lb.,  Vol.  III.  p.  154. 

3  History  of  (lie  B.yUUls,  Vol.  11.  p.  178. 

10 


110  NOTES. 

Wales.^  In  1696  and  1701,  "ministers  of  the  Baptist 
denomination"  sent  congratulatory  addresses  to  William 
111?  William  Wall,  writing  a  little  later,  says  :  "As  they 
disown  the  name  of  Anabaptists,  or  Hebaptizers,  so  I  have 
nowhere  given  it  to  them ;  as,  on  the  contrary,  I  do  not 
give  them  the  name  of  Baptists,  nor  of  the  Baptized  peo- 
ple: for  that  is  to  cast  a  reproach  upon-  their  adversaries, 
as  concluding  that  they  are  not  so."^  He  calls  them  anti- 
pmdo-baptists.  The  common  use  of  the  word  in  this  coun- 
try must  have  followed  close  upon  the  common  use  of  it 
in  England.  "Our  Anabaptists,"  says  Cotton  Mather, 
"when  somewhat  of  exasperation  was  begun,  formed  a 
church  at  Boston  on  May  28,  1665,  besides  one  which  they 
had  before  at  Swanzey.  Now  they  declared  our  infant 
baptism  to  be  a  mere  nullity,  and  they  arrogate  unto  them- 
selves the  title  of  Baptists,  as  if  none  were  baptized  but 
themselves."  *  The  earliest  use  of  this  title  in  the  Phil- 
adelphia Minutes  appears  under  the  date  1712,  '■'•Baptized 
co7igregatio7is^''  '■'■Baptized  churches^''  are  then  the  usual 
forms;  but  in  1749,  when  the  Rev.  Benjamin  Griffith,  by 
direction  of  the  Association,  prepared  his  Association  Book, 
he  describes  it  as  "containing  a  brief  account  of  the  begin- 
ning and  progress  of  the  churches  holding  and  practising 
adult  baptism,  and  commonly  called  BAPTISTS." 

1  Broadmead  Records,  p.  511.  2  Quoted  in  Crosby. 

3  I  quote  from  Crosby  without  having  Wall  at  hand. 
<  Eccles.  Hist.,  Book  VII. 


ATP  END  IX    II. 


CONFESSIONS. 

I.  THE  CONFESSION  OF  THE  SEVEN  CHURCHES,'  1G43. 

II.  THE  CONFESSION  OF  THE  ASSEMBLY  OF  1689,  CALLED  IN  AMERICA 

THE  FHILADELPHIA  CONFESSION. 

III.  THE   NEW   HAMPSHIRE   DECLARATION   OF  FAITH. 

IV.  DISCIPLINE  ADOPTED  BY  THE  PHILADELPHIA  ASSOCIATION. 


I. 

A  CONFESSION  OF  FAITH 

Of  Seven  Congregations  or  Churches  of  Christ  in  London,  which  are 
commonly,  hut  unjustly,  called  Anabaptists ;  puUkhed  for  the  Vindi- 
cation of  the  Truth  and  Information  of  the  Ignorant :  likewise  for 
the  taking  off  of  those  Aspersions  which  are  frequently,  both  in 
Pulpit  and  Print,  unjustly  cast  upon  them.  Printed  at  London, 
Anno  1646.     (Second  edition.) 

I.  The  Lord  our  God  is  but  one  God,  whose  subsistence  is  in  liim- 
self;  whose  essence  cannot  be  comprehended  by  any  but  himself; 
who  only  hath  immortality,  dwelling  in  the  light  whieh  no  man  can 
approach  unto ;  who  is  in  himself  most  holy,  every  way  infinite,  in 
greatness,  wisdom,  power,  love ;  merciful  and  gracious,  long-suffer- 
ing, and  abundant  in  goodness  and  truth  :  who  giveth  being,  moving, 
and  preservation  to  all  creatures.* 

II.  In  this  divine  and  infinite  Being  there  is  the  Father,  the  "Word, 
and  the  Holy  Spirit ;  each  having  the  whole  Divine  essence,  yet  the 
essence  undivided;  all  infinite  without  any  beginning,  therefore  but 
one  God,  who  is  not  to  be  divided  in  nature  and  being,  but  distin- 
guished by  several  peculiar  relative  properties.^ 

III.  God  hath  decreed  in  himself,  before  the  world  was,  concern- 
ing all  things,  whether  necessary,  accidental,  or  voluntary,  with  all 
the  circumstances  of  them,  to  work,  dispose,  and  bring  about  all 
things  according  to  the  counsel  of  his  own  will,  to  his  glory  (yet 
without  being  the  author  of  sin,  or  having  fellowship  with  any  there- 

1  1  Cor.  viii.  6;  Tsa.  xliv  6,  and  xlvi.  odus  xxxiv.  6,  7;  Acts  xvii.  28;  Rom. 

9;  Exodus  iii.  14;  1  Tim   vi    16;  Isaiah  xi.  36 

xliii.  15;  Psalm  cxlvii  5;  Deut.  xxxii.  2  1  Cor.  i  3;  John  i.  1,  aud  xv.  26j 

3;  Job  xxxvl.  5j  Jeremiah  x.  12;  Ex-  Exod.  iii.  14j  1  Cor.  viii.  6. 

10* 


114  COXFESSIOXS. 

in)  :  In  which  appears  his  wisdom  in  disposing  all  things,  unchange- 
ableness,  power,  and  faithfulness  in  accomplishing  his  decree ;  and 
God  hath,  before  the  foundation  of  the  world,  foreordained  some 
men  to  eternal  life,  thi'ough  Jesus  Christ,  to  the  praise  and  glory  of 
his  grace :  leaving  the  rest  in  their  sin,  to  their  just  condemnation, 
to  the  praise  of  his  justice.^ 

IV.  In  the  beginning  God  made  all  things  very  good:  created 
man  after  his  own  image,  filled  with  all  meet  perfection  of  nature, 
and  free  from  all  sin ;  but  long  he  abode  not  in  this  honor,  Satan 
using  the  subtlety  of  the  serpent  to  seduce  first  Eve,  then  by  her 
seducing  Adam,  who,  without  any  compulsion,  in  eating  the  forbid- 
den fruit,  transgressed  the  command  of  God,  and  fell,  whereby  death 
came  upon  all  his  posterity :  who  now  are  conceived  In  sin,  and  by 
nature  the  children  of  wrath,  the  servants  of  sin,  the  subjects  of 
death,  and  other  miseries  in  this  world  and  forever,  unless  the  Lord 
Jesus  Christ  set  them  free.^ 

V.  God,  in  his  infinite  power  and  wisdom,  doth  dispose  all  things 
to  the  end  for  which  they  were  created ;  that  neither  good  nor  evil 
befalls  any  by  chance,  or  without  his  pi'ovidence  ;  and  that  whatso- 
ever befalls  the  elect  Is  by  his  appointment,  for  his  glory,  and  their 
good.* 

VI.  All  the  elect,  being  loved  of  God  with  an  everlasting  love, 
are  redeemed,  quickened,  and  saved,  not  by  themselves,  nor  their 
own  works,  lest  any  man  should  boast,  but  only  and  wholly  by  God, 
of  his  free  grace  and  mercy,  through  Jesus  Christ,  who  is  made  unto 
us  by  God,  wisdom,  righteousness,  sanctification,  and  redemption 
and  all  in  all,  that  he  that  rcjolceth  might  rejoice  in  the  Lord.* 

VII.  And  this  is  life  eternal,  that  we  might  know  him  the  only 
true  God,  and  Jesus  Christ  whom  he  hath  sent.    And  on  the  con- 


1  Isa.  xlvi.  10;Eph.i.  11;  Rom.xi.  33;  29;  2  Cor.  xi.  3;  1  Tim.  ii.  14;  Gal.  iii. 
Psalm  xxviii.  15,  cxv.  3,  cxxxv.  6,  and  22;  Rom.  v.  12,  vi.22,  and  xviii.  19;  Eph. 
cxliv. ;  1  Sam.  x.  9, 26  ;  Prov.  xvi.  4,  33,  ii.  3. 

and  xxi.  6;  Exod.  xxi.  13;  Isa.  xlv.  7;  3  Job  xxxviii.  11;    Isa.  xlvi.  10, 11; 

Matt.  xvi.  28,  30;  Col.  i.  16,  17;   Nurab.  Eccl.  iii.  14;  Blatt.  x.  29, 30;  Exod.  xxi. 

x.xiii.  19,  20;   Rom.  iii.  4;    Jer.  x.  10,  13;  Prov.  xvi.  33;  Rom.  viii.  28. 

xiv.  22;  Eph.  i.  4,  5 ;  Jude  4,  6.  *  Jer.  xxiii.  6,  and  xxxi.  3;  Eph.  i  3, 

2  Gen.  i.l,  and  iii.  1,4,  5;  Col.  i.  16;  7,  and  ii  4,  9;  ITliess.  v.9;  Actsxiii  38; 
Isa.  xlv.  12;  1  Cor.  xv.  45,46;  Eccl.  vii.  2  Cor.v.  21 ;  Jer.  ix.  23,24;  1  Cor.  i.  30,31. 


ArPEXDIX.  11.") 

trary,  the  Lord  will  render  vengeance,  in  flaming  fire,  to  them  that 
know  not  (ioil,  and  obey  not  the  Gospel  of  Jesus  Clnist.^ 

VIII.  The  rule  of  this  knowledge,  faith,  and  obedience  concern- 
ing the  woi-ship  of  God,  in  which  is  contained  the  whole  duty  of 
man,  is  (not  men's  laws  or  unwritten  traditions,  but)  only  the  Word 
of  God  contained  in  the  Holy  Scriptures :  in  which  is  plainly  re- 
corded whatsoever  is  needful  for  us  to  know,  believe,  and  practise ; 
which  are  the  on\y  rule  of  holiness  and  obedience  for  all  saints,  at 
all  times,  in  all  places,  to  be  observed.^ 

IX.  The  Lord  Jesus  Christ,  of  whom  Moses  and  the  prophets 
wrote,  the  apostles  preached,  he  is  the  Son  of  God,  the  brightness 
of  his  glory,  etc.,  by  whom  he  made  the  world ;  who  upholdeth  and 
governeth  all  things  that  he  hath  made ;  who  also,  when  the  fulness 
of  time  was  come,  was  made  of  a  woman,  of  the  tribe  of  Judah,  of 
the  seed  of  Abraham  and  David ;  to  wit,  of  the  Virgin  Mary,  the 
Holy  Spirit  coming  down  upon  her,  the  power  of  the  Most  High 
overshadowing  her;  and  he  was  also  tempted  as  we  are,  yet  without 
sin.' 

X.  Jesus  Christ  Is  made  the  mediator  of  the  new  and  everlasting 
covenant  of  grace  between  God  and  man,  ever  to  be  perfectly  and 
fully  the  prophet,  priest,  and  king  of  the  Church  of  God  for  ever- 
more.* 

XL  Unto  this  office  he  was  appointed  by  God  from  everlasting; 
and  in  respect  of  his  manhood,  from  the  womb  called,  separated, 
and  anointed  most  fully  and  abundantly  with  all  gifts  neccssarj-, 
God  having  without  measure  poured  out  his  Spirit  upon  hlm.^ 

XII.  Concerning  his  mediatorship,  the  Scripture  holds  forth 
Christ's  call  to  his  office ;  for  none  takes  this  honor  upon  him  but  he 
that  is  called  of  God,  as  was  Aaron,  it  being  an  action  of  God, 
whereby  a  special  promise  being  made,  he  ordains  his  son  to  this 

1  Jolm  vi..3G;  and  xvii.  3;  Ileb.  v.9;  iv.  15,  and  vii.  14;  Gal.  iv.  4;  Kcv.  v.  .5; 
1  Thess.  i.  8.  Rom.  i.  3,  and  ix.  10;  Matt.  i.  16;  Luke 

2  Col.  ii.  23;   Mat.  xv.  9,  6;  John  v.      iii.  2.3,  26;  Isa.  liii.  3-5. 

39;  2  Tim.  iii  15—17:  Isa.  viii.  20;  Gal.  *  1  Tim.  ii.  5;  Heb.  ix.  15;  Jobn  xiv. 

i.  8,  9;  Act.';  iii.  22.  23.  6;  Isa.  ix.  6,  7. 

3  Gen.  iii.  15;  x.xii.  18,  and  xlix.  9,  5  Prov.  viii.  23;  Isa.  xi.  2 — 5,  xli.  6, 
10;  Dan.  vii.  13,  and  ix.  24-26;  Prov.  xlix.  15,  and  Ixi.  1,  2;  Luke  iv.  17,  22; 
viii.  23;  John  i.  1—3;  Heb.  i.  8,  ii.  16,  John  i.  14, 16,  and  iii.  34. 


116  CONFESSIONS. 

office ;  which  promise  is,  that  Christ  should  be  made  a  sacrifice  for 
sin ;  that  he  should  see  his  seed,  and  prolong  his  days,  and  the  pleas- 
ure of  the  Lord  shall  prosper  in  his  hand ;  all  of  mere  free  and  ab- 
solute grace  towards  God's  elect,  and  without  any  condition  foreseen 
in  them  to  procure  it.^ 

XIII.  This  office  to  be  mediator,  that  is,  to  be  prophet,  priest,  and 
king  of  the  Church  of  God,  is  so  proper  to  Christ,  that  neither  in 
whole,  nor  any  part  thereof,  can  it  be  transferred  from  him  to  any 
other.2 

XIV.  This  office  to  which  Christ  is  called  is  threefold  —  as  a 
prophet,  priest,  and  king :  this  number  and  order  of  offices  is  neces- 
sary, for  in  respect  of  our  ignorance,  we  stand  in  need  of  his 
prophetical  office  ;  and  in  respect  of  our  great  alienation  from  God, 
we  need  his  priestly  office  to  reconcile  us ;  and  in  respect  of  our 
averseness  and  utter  inability  to  return  to  God,  we  need  his  kingly 
office,  to  convince,  subdue,  draw,  uphold,  and  preserve  us  to  his 
heavenly  kingdom.^ 

XV.  Concerning  the  prophecy  of  Christ,  it  is  that  whereby  he 
hath  revealed  the  will  of  God,  whatsoever  is  needful  for  his  servants 
to  know  and  obey ;  and  therefore  he  is  called  not  only  a  prophet 
and  doctor,  and  the  apostle  of  our  profession,  and  the  angel  of  the 
covenant,  but  also  the  very  wisdom  of  God,  in  whom  are  hid  all  the 
treasures  of  wisdom  and  knowledge,  who  forever  continueth  reveal- 
ing the  same  truth  of  the  gospel  to  his  people.* 

XVI.  That  he  might  be  a  prophet  every  way  complete,  it  was 
necessary  he  should  be  God,  and  also  that  he  should  be  man :  for 
unless  he  had  been  God,  he  could  never  have  perfectly  understood 
the  will  of  God;  and  unless  he  had  been  man,  he  could  not  suit- 
ably have  unfolded  it  in  his  own  person  to  men.^ 

That  Jesus  Christ  is  God,  is  wonderful  clearly  expressed  in  the 


1  Heb.  V.  4—6;  Isa.  liii.  10, 11;  John  Psalm  ex.  3;  Cant.  i.  3;  John  vi.  44; 
iii.  16;  Rom  viii.  32  Phil.  iv.  13;  2  Tim.  iv.  18. 

2  1  Tim.  ii.  5;  Heb.  vii.  14:  Daniel  4  John  i  18,  xii.  49,  50,  and  xv.,  and 
vii  14;  Acts  iv.  12;  Luke  i.  33;  John  xvii  8;  Matt,  xxiii.  10;  Dent,  xviii.  15; 
xiv.  6.  Heb.  iii.  1;  1  Cor.  i.  24;  Col.  ii.  3;  Mai. 

3  Deut.  viii.  15;  Acts  iii.  22,  23,  xxvi.  iii.  1. 

18;  Ileb.  iii.  3,  and  iv.  14,  15;  Psalm  ii.  5  John  i.  18;  Acts  iii.  22;  Deut. xviii. 

?i;  2  Cor.  V.  20;  Col.  i.  21;  John  xvi.  8;  15;  Heb.  i.  1. 


AITKXL'IX. 


117 


Scriptiiros.  Tie  is  called  the  miixlity  God.'  The  Word  was  God.'^ 
Christ,  who  is  God  over  all.^  (Jod  niaiiit'i'sted  in  the  flesii.*  Tho 
sanu'  is  very  God.*  lie  is  the  first.'"  He  gives  being  to  all  things, 
and  without  him  was  nothing  niade.^  lie  lorgivi-tli  sins.**  lie  is 
before  Abraham.^  He  was,  and  is,  and  ever  will  be  the  same.'" 
He  is  always  with  his  to  the  end  of  the  world."  Which  could  not 
be  said  of  Jesus  Christ,  if  he  were  not  God.  And  to  the  Son  he 
saith,  Thy  throne,  O  God,  is  fonner  and  ever.'^ 

Also,  Christ  is  not  only  perfectly  God,  but  perfect  man,  made  of 
a  woman.'^  Made  of  the  seed  of  David.'^  Coming  out  of  the  loins 
of  David.'*  Of  Jesse  and  Judah."'  In  that  the  children  were  par- 
takers of  flesh  and  blood,  he  himself  likewise  took  part  with  them.'' 
He  took  not  on  him  the  nature  of  angels,  but  the  seed  of  Abra- 
ham.''* So  that  we  are  bone  of  his  bone,  and  flesh  of  his  flesh.''-*  So 
that  he  that  sanctifieth,  and  they  that  are  sanctified,  are  all  of  one.-*' 

XVII.  Concerning  his  priesthood,  Christ,  having  sanctified  him- 
self, hath  appeared  once  to  put  away  sin  by  that  one  ofFering  of  him- 
self* a  sacrifice  for  sin,  by  which  he  hath  fully  finished  and  sufTered 
all  things  God  reijuired  for  the  salvation  of  his  elect,  and  removed 
all  rites  and  shadows,  etc.,  and  is  now  entered  within  the  veil  into 
the  holy  of  holies,  which  is  the  presence  of  God.  Also,  he  makes 
his  people  a  spiritual  house,  an  holy  priesthood,  to  olTer  up  spiritual 
sacrifice  acceptable  to  God  through  him.  Neither  doth  the  Father 
accept,  or  Christ  offer  to  the  Father,  any  other  worship  or  worship- 
pers.-' 

XYIII.  This  priesthood  was  not  legal  or  temporary,  but  according 
to  the  order  of  Melchisedeck,  and  is  stable  and  perfect,  not  for  a 
time,  but  forever,  which  is  suitable  to  Jesus  Christ,  as  to  him  that 
ever  liveth.  Christ  was  the  priest,  sacrifice,  and  altar ;  he  was  a 
priest  according  to  both  natures  ;  he  was  a  sacrifice  according  to  his 


1  Isa.  ix.  6. 

2  John  i.  1. 

3  Rom.  i.\.  5. 

4  1  Tim.  iii.  16. 

5  1  John  V.  20. 

6  Rev.  i.  8. 
"  John  i.  2. 

8  Matt.  ix.  6. 

9  John  viii.  58. 
lit  Heb.  xiii.  8. 

n  Jlaft.  xxviii.  20. 

12  Heb.  i.  8;  John  i.  18. 

13  Cial.  iv.  4. 


14  Rom.  i.  3. 

15  Acts  ii.  30. 
IC  Acts  xiii.  23. 
1'  Ileb.  ii.  14. 

18  Heb.  ii.  16. 

19  Eph.  V.  30. 

20  Heb.  ii.  11.  See  Acts  iii.  22;  Deut. 
xviii.  15.    Heb.  i.  1. 

21  John  xvii.  19;  Heb.  v.  7—10,12; 
Rom.  V.  19;  Eph.  v.  2;  Col.  i  20;  Epli. 
ii.  14—16;  Rom.  viii.  34;  Heb.  viii.  1, 
and  ix.  24;  1  Teter  ii.  6;  John  iv.  23, 
24. 


118  CONFESSIONS. 

human  nature  ;  whence  in  Scripture  it  is  attributed  to  his  body,  to  his 
blood ;  yet  the  effectuahiess  of  this  sacrifice  did  depend  upon  iiis 
Divine  nature ;  therefore  it  is  called  the  blood  of  God.  He  was 
the  altar  according  to  his  Divine  nature,  it  belonging  to  the  altar  to 
sanctify  that  which  is  oifered  upon  it,  and  so  it  ought  to  be  of  greater 
dignity  than  the  sacrifice  itself^ 

XIX.  Concerning  his  kingly  office,  Christ  being  risen  from  the 
dead,  and  ascended  into  heaven,  and  having  all  power  in  heaven 
and  earth,  he  doth  spiritually  govern  his  Church,  and  doth  exercise 
his  power  over  all,  angels  and  men,  good  and  bad,  to  the  preserva- 
tion and  salvation  of  the  elect,  and  to  the  overruling  and  destruc- 
tion of  his  enemies.  By  this  kingly  power  he  applieth  the  benefits, 
virtue,  and  fruits  of  his  prophecy  and  priesthood  to  his  elect,  subdu- 
ing their  sins,  preserving  and  strengthening  them  in  all  their  con- 
flicts against  Satan,  the  world,  and  the  flesh,  keeping  their  hearts  in 
faith  and  filial  fear  by  his  Spirit ;  by  this  his  mighty  power  he  ruleth 
the  vessels  of  wrath,  using,  limiting,  and  restraining  them,  as  it  seems 
good  to  his  infinite  wisdom.^ 

XX.  This  his  kingly  power  shall  be  more  fully  manifested  when 
he  shall  come  in  glory  to  reign  among  his  saints,  when  he  shall  put 
down  all  rule  and  authority  under  his  feet,  that  the  glory  of  the  Fa- 
ther may  be  perfectly  manifested  in  his  Son,  and  the  glory  of  the 
Father  and  the  Son  in  all  his  members.^ 

XXI.  Jesus  Christ  by  his  death  did  purchase  salvation  for  the 
elect  that  God  gave  unto  him ;  these  only  have  interest  in  him,  and 
fellowship  with  him,  for  whom  he  makes  intercession  to  his  Father  in 
the  behalf  of,  and  to  them  alone  doth  God  by  his  Spirit  apply  this 
redemption  unto ;  as  also  the  free  gift  of  eternal  life  is  given  to  them, 
and  none  else* 


1  Heb.  V.  6,  vii.  16,  etc.,  ix.  13,  14,  i.  27;  Heb.  i.  14;  Job.  i.  8;  Eph.  iv.  17, 
X.  10,   and  xiii.  10,  12,  15;   1  Pet.  i.  18,  18;  2  Pet.  ii.;  John  xvi.  15. 

19;    Col.  i.  20,22;  Acts  xx.  28;  Matt.  3  1  Cor.  xv.  24,  28;   Heb.  ix.  28;   1 

xxiii.  17;  John  xvii.  19.  Thess.  iv  15—17;  2  Thess.  i.  9, 10;  Jolm 

2  1  Cor.  XV.  4;  1  Pet.  iii.  21,22;  Matt.  xii.  21,  26. 

xxviii   18,  19,  20;  Luke  xxiv.  51;  Acts  4  Eph.   i.  14;   Heb.  v.  9.  and  vii.  25; 

i.  1,  and  v.  30,  31;  John  v.  26,  27,  xix.  Matt.  i.  21  ;  Jolm  xvii.  6;  1  (or.  ii.  12; 

3>  and  xvi.  15;  Rom.  i.  21.  v.  6—8,  xiv.  Pom    viii.  29,  -SO;  1  John  v.   12;   John 

9, 17;  and  xvii.  18;  Gal.  v.  22,  23;  M.ark  xv.  13,  and  iii.  16. 


APPENDIX.  119 

XXII.  Faith  is  the  gift  of  God,  wrought  iu  tlie  hearts  of  the  elect 
by  the  Spirit  of  God ;  by  which  faitli  they  come  to  know  and  believe 
the  truth  of  the  Scriptures,  and  the  excellency  of  them  above  all 
other  writings,  and  all  things  in  the  world,  as  they  hold  forth  the 
glory  of  God  in  his  attributes,  the  excellency  of  Christ  in  his  nature 
and  olhces,  and  of  the  jiowcr  and  fulness  of  the  Spirit  in  its  work- 
ings and  operations ;  and  so  are  enabled  to  cast  their  souls  upon  this 
truth  thus  believed.^ 

XXIII.  All  those  that  have  this  precious  faith  wrought  in  them 
by  the  Spirit  can  never  finally  nor  totally  fall  away,  seeing  the  gifts 
of  God  are  without  repentance ;  so  that  he  still  begets  and  nourish- 
eth  in  them  faith,  repentance,  love,  joy,  hope,  and  all  the  graces  of 
the  Spirit,  unto  immortality ;  and  though  many  storms  and  floods 
arise,  and  beat  against  them,  yet  they  shall  never  be  able  to  take 
them  otf  that  foundation  and  rock,  which  by  faith  they  are  fastened 
upon  ;  notwithstanding,  through  unbelief,  and  the  temptations  of  Sa- 
tan, the  sensible  sight  of  this  light  and  love  be  clouded  and  over- 
Avhelmed  for  a  time ;  yet  God  is  still  the  same,  and  they  shall  be 
sure  to  be  kept  by  the  power  of  God  unto  salvation,  where  they 
shall  enjoy  their  purchased  possession,  they  being  engraven  upon 
the  palms  of  his  hands,  and  their  names  having  been  written  in  the 
Book  of  Life  from  all  eternity.- 

XXIV.  Faith  is  ordinarily  begotten  by  the  preaching  of  the  Gos- 
pel, or  Word  of  Christ,  without  respect  to  any  power  or  agency  in 
the  creature;  but  it  being  wholly  passive,  and  dead  in  trespasses 
and  sins,  doth  believe  and  is  converted  by  no  less  power  than  that 
which  raised  Christ  from  the  dead.'^ 

XXV.  The  preaching  of  the  Gospel  to  the  conversion  of  sinners 
is  absolutely  free;  no  way  requiring,  as  absolutely  necessary,  any 
qualifications,  preparations,  or  terrors  of  the  law,  or  preceding  min- 
istry of  the  law,  but  only  and  alone  the  naked  soul,  a  sinner  and 
ungodly,  to  receive  Christ  crucified,  dead,  and   buried,  and  risen 


1  Eph.  ii.  8;  John  iv.  10,  vi.  29,  63,  x  28,29;  1  Pet  i.4— 6;  Isa  xlix  13—16. 
and  xvii.  17;  Phil.  i.  29;  Gal.  v.  22;  3  j{om.  x.l7;  1  Cor.  i.  28;  Rom  i  16, 
Heb.  iv   11.  12.  iii.  12,  and  ix.  16;   Ezek.  xvi.  16;  Eph. 

2  Matt.  vii.  24,  25;  John  xiii.  10,  and  i.  19;  Col.  ii.  12. 


120  CONFESSIONS. 

again ;   ■who  is  made  a  prince  and  a  saviour  for  such  sinners  as 
through  the  Gospel  shall  be  brought  to  believe  on  him.^ 

XXVI.  The  same  power  that  converts  to  faith  in  Christ  carrieth 
on  the  soul  through  all  duties,  temptations,  conflicts,  sufferings ;  and 
whatsoever  a  believer  is,  he  is  by  grace,  and  is  carried  on  in  all  obe- 
dience and  temptations  by  the  same.^ 

XXVII.  All  believers  are  by  Christ  united  to  God;  by  which 
union  God  is  one  with  them,  and  they  are  one  with  him ;  and  that 
all  believers  are  the  sons  of  God,  and  joint  heirs  with  Christ,  to 
whom  belong  all  the  promises  of  this  life,  and  that  which  is  to  come.^ 

XXVIII.  Those  that  have  union  with  Christ  are  justified  from  all 
their  sins  by  the  blood  of  Christ,  which  justification  is  a  gracious  and 
full  acquittance  of  a  guilty  sinner  from  all  sin,  by  God,  through  the 
satisfaction  that  Christ  hath  made  by  his  death  for  all  their  sins,  and 
this  applied  (in  the  manifestation  of  it)  through  faith.** 

XXIX.  All  believers  are  a  holy  and  sanctified  people,  and  that 
sanctification  is  a  spiritual  grace  of  the  new  covenant,  and  an  effect 
of  the  love  of  God  manifested  in  the  soul,  whereby  the  believer 
presseth  after  a  heavenly  and  evangelical  obedience  to  all  the  com- 
mands which  Christ,  as  head  and  king  in  his  new  covenant,  hath 
prescribed  to  them.^ 

XXX.  All  believers,  through  the  knowledge  of  that  justification 
of  life  given  by  the  Father,  and  brought  forth  by  the  blood  of  Christ, 
have,  as  their  great  privilege  of  that  new  covenant,  peace  with  God, 
and  reconciliation,  whereby  they  that  were  afar  off  are  made  nigh 
by  that  blood,  and  have  peace  passing  all  understanding ;  yea,  joy 
in  God  through  our  Lord  Jesus  Christ,  by  whom  we  have  received 
the  atonement.® 

XXXI.  All  believers,  in  the  time  of  this  life,  are  in  a  continual 
warfare  and  combat  against  sin,  self,  the  world,  and  the  devil ;  and 


1  John  i.  12,  and  iii.  14, 15;  Isa.  iv.  1;  4  1  John  i.  7;  Heb.  x.  14,  and  ix.  26; 
John  vii.  37;  1  Tim.  i.  15;  Rom.  iv.  5,  2  Cor.  v.  19;  Rom.  iii.  23,  25,  30,  and  v. 
and  V.  8;  Acts  v.  80,  31,  and  ii.  36;  1  1;  Acts  xiii.  38,  39. 

Cor.  i.  22,  24.  S  1  Cor.'  xi  ;  1  Pet.  ii.  9;  Eph.  i.  4;  1 

2  IPet.  i.5;  ICor.xv.lO;  2Cor.xii.9;  John  iv.  16;  Matt  xxviii.  20. 

rbil.  ii.12,13;  Johnxv.5;  Gal.ii.19,20.  6  2  Cor.  v.  19;   Rom.  v.  9,  10;  Isaiah 

3  1  Thess.  i.  1;  Johu  xvii.  21;  xx.  17;  xxvi.  12,  and  liv.  10;  Eph.  ii.  13, 14,  and 
Heb.  ii.  11;  1  John  iv.  16;  Gal.  ii.  19,  20.  iv.  7;  Kom.  v.  10, 11. 


APPENDIX.  121 

are  liable  to  all  manner  of  afllictions,  tribulations,  and  persecutions, 
being  predestinated  and  appointed  thereunto;  and  whatsoever  the 
saints  possess  or  enjoy  of  God  spiritually,  is  by  faith  ;  and  outward 
and  temporal  things  are  lawfully  enjoyed  by  a  civil  right  by  them 
who  have  no  faith.^ 

XXXII.  The  only  strength  by  which  the  saints  are  enabled  to 
encounter  with  all  oppositions  and  trials  is  only  by  Jesus  Christ,  who 
is  the  captain  of  their  salvation,  being  made  perfect  through  suf- 
ferings; who  hath  engaged  his  faithfulness  and  strength  to  assist 
ihem  in  all  their  afflictions,  and  to  uphold  them  in  all  their  temp- 
tations, and  to  preserve  them  by  his  power  to  his  everlasting  king- 
dom.- 

XXXm.  Jesus  Christ  hath  here  on  earth  a  spiritual  kingdom, 
which  is  his  Church,  whom  he  hath  purchased  and  redeemed  to  him- 
self as  a  peculiar  inheritance ;  which  Church  is  a  company  of  visi- 
ble saints,  called  and  separated  from  the  world  by  the  Word  and 
Spirit  of  God,  to  the  visible  profession  of  the  faith  of  the  Gospel, 
being  baptized  into  that  faith,  and  joined  to  the  Lord,  and  each  to 
other,  by  mutual  agreement,  in  the  practical  enjoyment  of  the  ordi- 
nances commanded  by  Christ,  their  head  and  king.^ 

XXXIV.  To  this  Church  he  hath  made  his  promises,  and  given 
the  signs  of  his  covenant,  presence,  acceptation,  love,  blessing,  and 
protection.  Here  are  the  fountains  and  springs  of  his  heavenly 
graces  flowing  forth  to  refresh  and  strengthen  them.* 

XXXV.  And  all  his  servants  of  all  estates  are  to  acknowledge 
him  to  be  their  prophet,  priest,  and  king ;  and  called  thither  to  be  en- 
rolled among  his  household  servants,  to  present  their  bodies  and  souls, 
and  to  bring  their  gifts  [that]  God  hath  given  them,  to  be  under  his 
heavenly  conduct  and  government,  to  lead  their  lives  in  this  walled 


1  Rom.  vii.  23,  24 ;  andviii.  29;  Eph.  Acts  xix.  8,  9,  and  xxvi.  18;  2  Cor. 
vi.  10, 11,  etc.;  Heb.  ii.  9, 10;  2  Tim.  iii.  vi.  17;  Rev.  xviii.  4;  Acts  ii.  37,  42, 
12;  1  Thess.  iii.  3;  Gal.  ii.  19,20;  2  Cor.  ix.  26,  and  x.  37;  Rom.  x.  10;  1  Peter 
V.  7;  Deut.  ii.  5.  ii.  5. 

2  John  XV.  5,  and  xvi.  33 ;  Phil.  iv.  11 ;  4  Matt,  xxviii.  18,  etc. ;  1  Cor.  iii.  21, 
Heb.  ii.  9,  10;  2  Tim.  iv.  18.  and  xi.  24;  2  Cor.  vi.  18;  Rom.  ix.  4,  5; 

3  Matt.  xi.  11;  xviii.  19,  20;  2  Thess.  Psalm  cxxxiii.  3;  Rom.  iii.  7, 10;  Ezek. 
i.  15;  1  Cor.  i.  2;  Eph.  i.  1;  Rom.  i.  7.  xlvii.  2. 

11 


122  CONFESSIONS. 

sheepfold  and  watered  garden,  to  have  communion  here  with  his 
saints,  that  they  may  be  assured  that  they  are  made  meet  to  be  par- 
takers of  their  inheritance  in  the  kingdom  of  God ;  and  to  supply 
each  other's  wants,  inward  and  outward  (and  although  each  person 
hath  a  propriety  in  his  own  estate,  yet  they  are  to  supply  each  oth- 
er's wants,  according  as  their  necessities  shall  require,  that  the  name 
of  Jesus  Christ  may  not  be  blasphemed  through  the  necessity  of  any 
in  the  Church)  ;  and  also  being  come,  they  are  here  by  himself  to  be 
bestowed  in  their  several  order,  due  place,  peculiar  use,  being  fitly 
compact  and  knit  together,  according  to  the  effectual  working  of 
every  part,  to  the  edifying  of  itself  in  love.^ 

XXXVI.  Being  thus  joined,  every  Church  hath  power  given 
them  from  Christ,  for  their  well-being,  to  choose  among  themselves 
meet  persons  for  elders  and  deacons,  being  qualified  according  to  the 
Word,  as  those  which  Christ  hath  appointed  in  his  Testament  for  the 
feeding,  governing,  serving,  and  building  up  of  his  Church ;  and  that 
none  have  any  power  to  impose  on  them  either  these  or  any  other.' 

XXXVII.  That  the  ministers  lawfully  called,  as  aforesaid,  ought 
to  continue  in  their  calling  and  place,  according  to  God's  ordinance, 
and  carefully  to  feed  the  flock  of  God  committed  to  them,  not  for 
filthy  lucre,  but  of  a  ready  mind.^ 

XXXVIII.  The  ministers  of  Christ  ought  to  have  whatsoever 
they  shall  need,  supplied  freely  by  the  Church,  that,  according  to 
Christ's  ordinances,  they  that  preach  the  Gospel  should  live  of  the 
Gospel  by  the  law  of  Christ.^ 

XXXIX.  Baptism  is  an  ordinance  of  the  New  Testament,  given 
by  Christ,  to  be  dispensed  upon  persons  professing  faith,  or  that  are 
made  disciples ;  who,  upon  profession  of  faith,  ought  to  be  baj:)tized, 
and  after  to  partake  of  the  Lord's  Supper.^ 


1  Acts  ii.  41,  44,  45,  47 ;   Isaiah  iv.  3 ;  xii.  8,  28 ;  Ileb.  xiii.  7, 17 ;  1  Pet.  v.  1—3 ; 
1  Cor.  xii.  6,  7,  etc.;  Ezek.  xx.  37,  40;  and  iv.  15. 

Cant.  iv.  12;    P"ph.  ii.  19;   Romans  xii.  3  Heb.  v.  4;   John  x.  3,  4;  Acts  xx. 

4—6;   Col.  i.  12,  and  ii.  5,  6,  19;   Acts  28,  29;  Rom.  xii.  7,  8;   Heb.  xiii.  7,  17; 

ii.  44,  4.5,  iv.  34,  35,  v.  4,  and  xix.  32;  1  Pet.  v.  1—3. 

Luke  xiv.  26;    1  Timothy  vi.   1;   Eph.  4  1  Cor.  ix.  7,  14;  Gal.  vi.  8;  Phil.  iv. 

iv.  16.  15,16;  2  Cor.  x.  4 ;  1  Tim.  i.  9;  Ps.  ex.  3. 

2  Acts  i.  23.  26,  vi.  3.  and  xv.  22,25.  5  Matt,  xxviii.  18.19;  John  iv.l;  Mark 
Rom.  xii.  7, 8  j  1  Tim.  iii.  2, 6, 7, 8 ;  1  Cor.  x  vi.  15, 16 ;  Acts  ii.  37, 38,  and  viii.  36-38. 


APPENDIX.  123 

XL.  That  flio  way  and  manner  of  the  disponsinp  this  ordinance 
is  dipping  or  plunging  tiie  body  under  water;  it  being  a  sign,  must 
answer  the  things  signified,  wlii.l,  is,  that  interest  the  saints  have  in 
the  death,  burial,  and  resurrection  of  Christ;  and  that,  as  certainly 
as  the  body  is  buried  under  water,  and  risen  again,  so  certainly  shall 
the  bodies  of  the  saints  be  raised  by  the  power  of  Christ,  in  the  day 
of  the  resurrection,  to  reign  with  Christ.^ 

The  word  bnptizo  signifies  to  dip  or  plunge  (vet  so  as  convenient 
garments  be  both  upon  the  administrator  and  subject  with  all  mod- 
esty). 

XLI.  The  person  designed  by  Christ  to  dispense  baptism,  the 
Scripture  holds  forth  to  be  a  disciple  ;  it  being  nowhere  tied  to  a  par- 
ticular Church  officer,  or  person  extraordinarily  sent,  the  commis- 
sion enjoining  the  administration  being  given  to  them  as  considered 
disciples,  being  men  able  to  preach  the  Gospel.2 

XLII.  Christ  hath  likewise  given  power  to  his  Church  to  receive 
in  and  cast  out  any  member  that  deserves  it ;  and  this  power  is 
given  to  every  congregation,  and  not  to  one  particular  person,  either 
member  or  officer,  but  in  relation  to  the  whole  body,  in  reference  to 
their  faith  and  fellowship.^ 

XLIII.  And  every  particular  member  of  each  Church,  how  excel- 
lent, great,  or  learned  soever,  is  subject  to  this  censure  and  judg- 
ment ;  and  that  the  Church  ought  not,  without  great  care  and  ten- 
derness, and  due  advice,  but  by  the  rule  of  faith,  to  proceed  against 
her  members.* 

XLIV.  Christ,  for  the  keeping  of  this  Church  in  holy  and  orderly 
communion,  placeth  some  special  men  over  the  Church,  who,  by 
their  office,  are  to  govern,  oversee,  visit,  watch ;  so,  likewise,  for  the 
better  keeping  thereof,  in  all  places  by  the  members,  he  hath  given 
authority,  and  laid  duty  upon  all  to  watch  over  one  another." 

1  Matt.  iii.  6,  16;   Mark  i.  5,  verse  9  3  Rom.  xvi.  2;  M.att.  xviii   17-  1  Cor 

reads  (into  Jordan]  in  Greek;  John  iii.  v.  4, 11, 13,  xii.  6,  and  ii  3-2Cor  ii  6  7 

2.3;  Acts  viii.  38;  Rev.  ii.  5,  and  vii.  14;  4  Matt,  xviii.  16,  and  xv'ii.  18:  Acts  xi' 

Heb^x.  22;   Rom.  vi.  3-6;  1  Cor.  xv.  ii.  3;  ITim.  v.  19,  etc. ;  Col.  iv.  17;  Acts 

£6,  £i.  XV.  1—3. 

2I.<a.viii.l6;Eph.  iii.7;Matt.xxviii.  5  Acts  xx.  27,  28;    Ileb    xiii    17  24- 

It^;  John  iv.  2;  Acts  x.  7,  and  xi.  20.  Matt.  xxiv-.45:  IThess.  v.  2. 14- Judeiii' 

1  Cor.  xi.  24,  and  x.  16,  17.  20 ;  Ileb.  x.  34,  35,  and  xii.  15.' 


124  CONFESSIONS. 

XLV.  Also,  such  to  whom  God  hath  given  gifts  in  the  Church 
may  and  ought  to  prophecy,  according  to  the  proportion  of  faith, 
and  so  to  teach  publicly  the  Word  of  God,  for  the  edification,  exhor- 
tation, and  comfort  of  the  Church.^ 

XLVI.  Thus,  being  rightly  gathered,  and  continuing  in  the  obe- 
dience of  the  Gospel  of  Christ,  none  are  to  separate  for  faults  and 
corruptions  (for  as  long  as  the  Church  consists  of  men  subject  to 
failings,  there  will  be  difference  in  the  true  constituted  Church),  un- 
til they  have  in  due  order  and  tenderness  sought  redress  thereof.^ 

XL VII.  And  although  the  particular  congregations  be  distinct, 
and  several  bodies,  every  one  as  a  compact  and  knit  city  within 
itself,  yet  are  they  all  to  walk  by  one  rule  of  truth :  so  also  they  (by 
all  means  convenient)  are  to  have  the  counsel  and  help  one  of  an- 
other, if  necessity  require  it,  as  members  of  one  body,  in  the  com- 
mon faith,  under  Christ,  their  head.^ 

XL VIII.  A  civil  magistracy  is  an  ordinance  of  God,  set  up  by 
him  for  the  punishment  of  evildoers,  and  for  the  praise  of  them  that 
do  well :  and  that  in  all  lawful  things  commanded  by  them,  subjec- 
tion ought  to  be  given  by  us  in  the  Lord,  not  only  for  wrath  but  for 
conscience'  sake ;  and  that  we  are  to  make  supplications  and  prayers 
for  kings,  and  all  that  are  in  authority,  that  under  them  we  may  live 
a  quiet  and  peaceable  life,  in  all  godliness  and  honesty.* 

The  supreme  magistracy  of  this  kingdom  we  acknowledge  to  be  the 
king  and  parliament  (now  established)  freely  chosen  by  the  king- 
dom, and  that  we  are  to  maintain  and  defend  all  civil  laws  and  civil 
officers  made  by  them,  which  are  for  the  good  of  the  commonwealth. 
And  we  acknowledge  with  thankfulness,  that  God  hath  made  this 
present  king  and  parliament  honorable  in  throwing  down  the  prelat- 
ical  hierarchy,  because  of  their  tyranny  and  oppression  over  us,  un- 
der which  this  kingdom  long  groaned,  for  which  we  are  ever  engaged 
to  bless  God,  and  honor  them  for  the  same.  And  concerning  the 
worship  of  God :  there  is  but  one  lawgiver,  which  is  able  to  save 
and  destroy,^  which  is  Jesus  Christ,  who  hath  given  laws  and  rules 


1  1  Cor.  xiv.  3,  etc. ;  Rom.  xii.  6;  1  Pet.  Ps.  cxxii.  3;  Epli.  ii.  12, 19;  Rev.  xxi.  ; 
iv.lO,ll;lCor.xii.7;  IThess.v.  19,etc.  1  Tim.  iii.  15,  vi.  13,  14;    1  Cor.  iv.  17; 

2  Rev.  ii.  and  iii.;  Acts  xv.  12;  1  Cor.  Act.*  xv.  2, 3;  Cant.  viii.  8, 9;  2  Cor.  viii. 
i.  10;   Heb.  x.  25;  Jude  19;  Rev.  ii.  20,  1,  4,  13,  14. 

21,  27;   Acts  xv.  1,  2;  Rom.  xiv.  1,  and  4  Rom.  xiii.  1,  2,  etc.;  1  Pet.  ii.  13, 14; 

XV.  1—3.  1  Tim.  ii.  1-3. 

3  1  Cor.  iv.  17,  xiv.  33,  36,  and  xvi.  1.  5  James  iv.  12. 


APPENDIX.  125 

sufTicicnt  in  his  word  for  his  worsliip;  and  for  any  to  make  more, 
were  to  eharae  Clirist  with  want  of  wisdom,  or  failhfuhiess,  or  both, 
in  not  makinii  laws  enough,  or  not  pood  enou^li,  for  iiis  house : 
surely  it  is  our  wisdom,  duty,  and  privilege,  to  observe  Christ's  laws 
only.i  So  it  is  the  niauistrales'  duty  to  tender  the  liberty  of  men's 
eonsciences-  (which  is  the  tenderest  thing  unto  all  eonscientious  men, 
and  most  dear  unto  them,  and  without  whieh  all  other  liberties  will 
not  be  worth  the  naming,  mueh  less  enjoying),  and  to  proteet  all 
under  them  from  all  wrong,  injury,  oppression,  and  molestation;  so 
it  is  our  duty  not  to  be  wanting  in  nothing  which  is  for  their  honor 
and  comfort,  and  whatsoever  is  for  the  well-being  of  the  common- 
wealth wherein  we  live,  it  is  our  duty  to  do;  and  we  believe  it  to  be 
our  express  duty,  espetially  in  matters  of  religion,  to  be  fully  per- 
suaded in  our  minds  of  the  lawfulness  of  what  we  do,  as  knowing 
whatsoever  is  not  of  faith  is  sin.  And  as  we  eannot  do  anything 
eontrary  to  our  understandings  and  consciences,  so  neither  can  we 
forbear  the  doing  of  that  which  our  understandings  and  consciences 
bind  us  to  do.  And  if  the  magistrates  should  require  us  to  do  other- 
wise, we  are  to  yield  our  ])ersons  in  a  j)assive  way  to  their  power,  as 
the  saints  of  old  have  chjne.''  And  thrice  happy  shall  he  be  that 
shall  lose  his  life  for  witnessing  (though  but  for  the  least  tittle)  of  the 
truth  of  the  Lord  Jesus  Christ.'' 

XLIX.  But  in  ease  we  find  not  the  magistrate  to  favor  us  herein, 
yet  we  dare  not  suspend  our  practice,  because  we  believe  we  ought 
to  go  on  in  obedience  to  Christ,  in  professing  the  faith  which  was  once 
delivered  to  the  saints,  which  faith  is  declared  in  the  holy  Scrip- 
tures, and  this  our  confession  of  faith  a  part  of  them,  and  that  we 
are  to  witness  to  the  truth  of  the  Old  and  New  Testaments  unto  the 
death,  if  necessity  recjuire,  in  the  midst  of  all  trials  and  afflictions,  as 
his  saints  of  old  have  done ;  not  accounting  our  goods,  lands,  wives, 
children,  fathers,  mothert,  brethren,  sisters,  yea,  and  our  own  lives, 
dear  unto  us,  so  we  may  finish  our  course  with  joy ;  remembering, 
always,  that  we  ought  to  obey  God  rather  than  men,  who  will,  when 
we  have  finished  our  course,  and  kept  the  faith,  give  us  the  crown 
of  righteousness;  to  whom  we  must  give  an  account  of  all  our  ac- 
tions, and  no  man  being  able  to  discharge  us  of  the  same.^ 

L.  It  is  lawful  for  a  Christian  to  be  a  magistrate  or  civil  officer ; 


1  Psalm  ii.  6,  9,  10, 12.  Dan.  iii.  16,  17,  and  vi.  7, 10,  22,  23;  1 

2  Eccl.  viii.  8.  3  James  v.  4.  Tim.  vi.  13—15;  Kom.  xii.  1,  8;  1  Cor. 
*  1  Peter  v.;  Gal.  v.  xiv.  37;  Key.  ii.  20;  2  Tim.  iv.  6-8; 
B  Acts  ii.  40,  41,  iv.  19,  v.  28,  29,  and  Rora.  xiv.  10,  12;  2  Cor.  v.  10;  Psalm 

XX.  23;  1  Thess,  iii.  3;  Phil.  i.  28,  29;  xlix.  7,  and  1.  2g. 

IX* 


126  CONFESSIONS. 

and  also  it  is  lawful  to  take  an  oath,  so  it  be  in  truth,  and  in  judg- 
ment, and  in  righteousness,  for  confirmation  of  truth,  and  ending  of 
all  strife ;  and  that  by  rash  and  vain  oaths  the  Lord  is  provoked, 
and  this  land  mourns.^ 

LI.  We  are  to  give  unto  all  men  whatsoever  is  their  due,  as  their 
place,  age,  and  estate,  require ;  and  that  we  defraud  no  man  of  any- 
thing, but  to  do  unto  all  men  as  we  would  they  should  do  unto  us.- 

LII.  There  shall  be  a  resurrection  of  the  dead,  both  of  the  just 
and  unjust,  and  every  one  shall  give  an  account  of  himself  to  God, 
that  every  one  may  receive  the  things  done  in  his  body,  according 
to  that  he  hath  done,  whether  it  be  good  or  bad.^ 

THE    CONCLUSION. 

Thus  we  desire  to  give  unto  Christ  that  which  is  his ;  and  unto  all 
lawful  authority  that  which  is  their  due ;  and  to  owe  nothing  to  any 
man  but  love ;  to  live  quietly  and  peaceably,  as  it  becometh  saints, 
endeavoring  in  all  things  to  keep  a  good  conscience,  and  to  do  unto 
every  man  (of  what  judgment  soever)  as  we  would  they  should  do 
unto  us,  that  as  our  practice  is,  so  it  may  prove  us  to  be  a  conscion- 
able,  quiet,  and  harmless  people  (no  ways  dangerous  or  troublesome 
to  human  society),  and  to  labor  and  work  with  our  hands,  that  we 
may  not  be  chargeable  to  any,  but  to  give  to  him  that  needeth,  both 
friends  and  enemies,  accounting  it  more  excellent  to  give  than  to 
receive.  Also,  we  confess  that  we  know  but  in  part,  and  that  we 
are  ignorant  of  many  things  which  we  desire  and  seek  to  know  ;  and 
if  any  shall  do  us  that  friendly  part,  to  show  us  from  the  Word  of 
God  that  we  see  not,  we  shall  have  cause  to  be  thankful  to  God  and 
them ;  but  if  any  man  shall  impose  upon  us  anything  that  we  see 
not  to  be  commanded  by  our  Lord  Jesus  Christ,  we  should  in  his 
strength  rather  embrace  all  reproaches  and  tortures  of  men,  to  be 
stripped  of  all  outward  comforts,  and,  if  it  were  possible,  to  die  a 


1  Acts.  viii.  38,  and  x.  1,  2,  35,  44;  xxii  21;  Titus  iii. ;  1  Peter  ii.  15, 17,  and 
Romans  xvi.  23;  Deut.  vi.  13;  Romans  v.  5;  Eph.  v.  21,  23,  and  vi.  1,  9;  Titus 
i.  9;  2Cor.  X.  11;  Jer.  iv.  2;   Hebrews  iU.  1-3. 

vi.  IC.  3  Acts  xxiv.  15;  2  Cor.  v.  10;  Rom. 

2  1  Thess.  iv.  6;  Rom.  xiii.  5—7;  Matt.  xiv.  12. 


APPENDTX.  127 

thousand  deaths,  rather  than  to  do  anything  against  the  least  tittle 
of  the  truth  of  God,  or  against  the  liglit  of  our  own  consciences. 
And  if  any  shall  call  what  we  have  said  heresy,  then  do  we  with  the 
apostle  acknowledge  that,  after  the  way  they  call  heresy,  worship 
we  the  God  of  our  fathers,  disclaiming  all  heresies,  rightly  so  called, 
because  they  are  against  Christ,  and  to  be  steadfast  and  immovable, 
always  abounding  in  obedience  to  Christ,  as  knowing  our  labor  shall 
not  be  in  vain  in  the  Lord.^ 

Arise,  O  God,  plead  thine  own  cause ;  remember  how  the  foolish 
man  blasphemeth  thee  daily.     Oh,  let  not  the  oppressed  returned 
ashamed,  but  let  the  poor  and  needy  praise  thy  name. 
Come,  Lord  Jesus,  come  cjuickly. 

1  realm  Ixxiv.  21,  22. 


II. 

A  CONFESSION  OF  FAITH, 

Put  forth  by  the  Elders  and  Brethren  of  wany  congregations  of  Chris- 
tians (baptized  upon  profession  of  their  faith),  in  London  and  the 
country.      With  an  Appjendix  concerning  Baptism. 


We,  the  Ministers  and  Messengers  of,  and  concerned  for,  upwards  of 
one  liundred  baptized  congregations  in  England  and  Wales  (denying  Ar- 
niinianism),  being  met  together  in  London,  from  the  third  of  the  seventh 
month  to  the  eleventh  of  the  same,  IGSL*,  to  consider  of  some  things  that 
might  be  for  the  glory  of  God,  and  the  good  of  these  congregations ;  have 
thought  meet  (for  the  satisfaction  of  all  other  Christians  that  differ  from 
lis  in  the  point  of  baptism)  to  recommend  to  their  perusal  the  Confes- 
sion OF  OUR  Faith,  printed  for  and  sold  by  John  Harris,  at  the  Harrow 
in  the  Poultry,  which  Confession  we  own,  as  containing  the  doctrine  of 
our  faith  and  practice;  and  do  desire  that  the  members  of  our  chmrhes 
respectively  do  furnish  themselves  therewith. 


Hanserd  Knollts, 
William  Kiffin, 
John  Harris, 
William  Collins, 
Hercmles  Collins, 
Robert  Steed, 
Leonard  Harrison, 
George  Barret, 
Isaac  Lamb, 
Richard  Adams, 
Benjamin  Keach, 
Andrew  Gifford, 
Thomas  Vaux, 
Thomas  Winnel, 
James  Hitt, 
Richard  Tidmarsh, 
William  Facet, 
Samuel  Buttal, 
Christopher  Price, 


Daniel  Finch, 
John  Ball, 
Edmond  White, 
William  Pritchard, 
Paul  Fruin, 
Richard  Ring, 
John  Tompkins, 
Toby  Willes, 
John  Carter, 
James  Webb, 
Richard  Sutton, 
Robert  Knight, 
Edward  Price, 
William  Phipps, 
William  Hawkins, 
Samuel  Ewer, 
Edward  Man, 
Charles  Archer. 


In  the  name  and  behalf  of  the  whole  assembly. 


APPENDIX.  129 


TO  THE  JUDICIOUS  AND  IMPARTLVL  READER. 

Courteous  Reader: 

It  is  now  many  years  since  divers  of  us  (with  otlicr  sober  Christians 
then  living,  and  walking  in  tlic  way  of  the  Lord,  that  wc  profess)  did 
conceive  ourselves  to  be  under  a  necessity  of  publishing  a  Confession  of 
our  Faith,  for  the  information  and  satisfaction  of  those  that  did  not  thor- 
oughly understand  what  our  principles  were,  or  had  entertained  prejudices 
against  our  profession,  by  reason  of  the  strange  representation  of  them, 
by  some  men  of  note  who  had  taken  very  wrong  measures,  and  accord- 
ingly led  others  into  misapprehensions  of  us,  and  them :  And  this  was 
first  put  forth  about  the  year  1G13,  in  the  name  of  seven  congregations 
then  gathered  in  London ;  since  which  time,  divers  impressions  thereof 
have  been  dispersed  abroad,  and  our  end  proposed,  in  good  measure 
answered,  inasmuch  as  many  (and  some  of  those  men  eminent  both  for 
piety  and  learning)  were  thereby  satisfied,  that  we  were  no  way  guilty  of 
those  heterodoxies,  and  fundamental  errors,  which  had  too  frequently 
been  charged  upon  us  without  ground,  or  occasion  given  upon  our  part. 
And  forasmuch,  as  that  Confession  is  not  now  commonly  to  be  had,  and 
also  that  many  others  have  since  embraced  the  same  tmth  which  is  owned 
therein,  it  was  judged  necessary  by  us  to  join  together  in  giving  a  testi- 
mony to  the  world,  of  our  firm  adhering  to  those  wholesome  principles, 
by  the  publication  of  this  which  is  now  in  your  hand. 

And  forasmuch  as  our  method  and  manner  of  expressing  our  senti- 
ments, in  this,  doth  vary  from  the  former  (although  the  substance  of  the 
matter  is  the  same)  we  shall  freely  impart  to  you  the  reason  and  occasion 
thereof.  Oue  thing  that  greatly  prevailed  with  us  to  undertake  this  work 
was  (not  only  to  give  a  full  account  of  ourselves  to  those  Christians  that 
differ  from  us  about  the  subject  of  baptism,  but  also)  the  profit  that  might 
from  thence  aj-jse,  unto  those  that  have  any  account  of  our  labors,  in  tlieir 
instruction  and  establishment  in  the  great  truths  of  the  gospel;  in  the 
clear  understanding  and  steady  belief  of  which,  our  comfortaljlc  walking 
with  God,  and  fruitfuluess  before  him,  in  all  our  ways,  is  most  nearly  con- 
cerned. And  therefore  we  did  conclude  it  necessary  to  express  ourselves 
the  more  fully  and  distinctly;  and  also  to  fix  on  such  a  method  as  might 
be  most  comprehensive  of  those  things  which  wc  designed  to  explain  our 
sense  and  belief  of;  and  finding  no  defect  in  this  regard  in  that  fixed  on  by 
the  Assembly,  and  after  them  by  those  of  the  Congregational  way,  we  did 
readily  conclude  it  best  to  retain  the  same  order  in  our  present  Confession; 
and  also  when  we  observed  that  those  last  mentioned,  did  in  their  Confes- 


130  CONFESSIONS. 

sion  (for  reasons  which  seemed  of  weight  both  to  themselves  and  others) 
choose  not  only  to  express  their  mind  in  words  concurrent  with  tlie 
foi-mer  in  sense,  concerning  all  those  articles  wherein  they  were  agi-ced, 
but  also  for  the  most  part  without  any  variation  of  the  terms,  we  did  in 
like  manner  conclude  it  best  to  follow  their  example,  in  making  use  of  the 
very  same  words  with  them  both,  in  those  articles  (which  are  very  many) 
wherein  our  faith  and  doctrine  is  the  same  with  theirs;  and  this  we  did 
the  more  abundantly  to  manifest  our  consent  with  both,  in  all  the  funda- 
mental articles  of  the  Christian  religion,  as  also  with  many  others,  whose 
orthodox  confessions  have  been  published  to  the  Avorld,  on  the  behalf  of 
the  Protestants  in  divers  nations  and  cities;  and  also  to  convince  all  that 
we  have  no  itch  to  clog  religion  with  new  words,  but  do  readily  acquiesce 
in  that  form  of  sound  words  which  hath  been  in  consent  with  the  Holy 
Scriptures,  used  by  others  before  us ;  hereby  declaring  before  God,  angels 
and  men,  our  hearty  agreement  with  them  in  that  wholesome  Protestant 
doctrine  which  with  so  clear  evidence  of  Scriptures  they  have  asserted. 
Some  things,  indeed,  are  in  some  places  added,  some  tei-ms  omitted,  and 
some  few  changed ;  but  these  alterations  are  of  that  nature,  as  that  we 
need  not  doubt  any  charge  or  suspicion  of  unsoundness  in  the  faith  from 
any  of  our  bretlu-en  upon  the  account  of  them. 

In  those  things  wherein  we  differ  from  others,  we  have  expressed  our- 
selves with  all  candor  and  plainness,  that  none  might  entertain  jealousy 
of  aught  secretly  lodged  in  our  breasts,  that  wc  would  not  the  world  should 
be  acquainted  with;  yet  we  hope  we  have  also  observed  those  rules  of 
modesty  and  humility  as  will  render  our  freedom  in  this  respect  inoffen- 
sive, even  to  those  whose  sentiments  are  different  from  ours. 

We  have  also  taken  care  to  affix  texts  of  Scripture  in  the  margin,  for  the 
confirmation  of  each  article  in  our  Confession;  in  which  work  we  have 
studiously  endeavored  to  select  such  as  are  most  clear  and  pertinent  for 
the  proof  of  what  is  asserted  by  us ;  and  our  earnest  desire  is,  that  all  into 
whose  hands  this  may  come,  would  follow  that  (never  enough  commended) 
example  of  the  noble  Bereans,  who  searched  the  Scriptures  daily  that  they 
might  find  out  whether  the  things  preached  to  them  were  so  or  not. 

There  is  one  thing  more  which  we  sincerely  profess  and  earnestly  desire 
credence  in,  viz.,  that  contention  is  most  remote  from  our  design  in  all 
that  we  have  done  in  this  matter;  and  we  hope  the  liberty  of  an  ingenuous 
unfolding  our  principles  and  opening  our  hearts  unto  our  brethren,  with 
the  Scripture  grounds  on  which  our  faith  and  practice  leans,  will  by  none 
of  them  be  either  denied  to  us,  or  taken  ill  from  us.  Our  whole  design  is 
accomplished  if  we  may  obtain  that  justice,  as  to  be  measured  in  our  prin- 
ciples and  practice,  and  the  judgment  of  both  by  others,  according  to  wliat 
we  have  now  published;  which  the  Lord  (whose  eyes  are  as  a  flame  of  fire) 


APPENDIX.  131 

knowcth  to  be  the  doctrine,  wliicli  with  our  hearts  we  most  firmly  l>clicvc, 
and  sincerely  endeavor  to  conform  our  lives  to.  And,  oh,  that  other  con- 
tentions heing  laid  asleep,  the  only  care  and  contention  of  all,  upon  whom 
the  name  of  our  blessed  Redeemer  is  called,  might  for  the  future  be,  to 
walk  humbly  with  their  God,  and  in  the  exercise  of  all  love  and  meekness 
towards  each  other,  to  perfect  holiness  in  the  fear  of  the  Lord,  each  one 
endeavoring  to  have  his  conversation  such  as  bccometh  the  gospel;  and 
also  suitable  to  his  place  and  capacity,  vigorously  to  promote  in  others 
the  practice  of  true  religion,  and  undefiled  in  the  sight  of  God  our  Father. 
And  that  in  this  backsliding  day,  we  might  not  spend  our  breath  in  fruit- 
less complaints  of  the  evils  of  others,  but  may  every  one  begin  at  home, 
to  reform  in  the  first  place  our  own  hearts  and  ways,  and  then  to  quicken 
all,  that  we  may  have  influence  upon,  to  the  same  work;  that  if  the  will 
of  God  were  so,  none  might  deceive  themselves  by  resting  in,  and  trusting 
to,  a  form  of  godliness  without  the  power  of  it,  and  inward  experience  of 
the  ethcacy  of  those  truths  that  are  professed  by  them. 

And  verily  there  is  one  spring  and  cause  of  the  decay  of  religion  in  our 
day,  which  we  cannot  but  touch  upon,  and  earnestly  urge  a  redress  of,  and 
that  is  the  neglect  of  the  worship  of  God  in  families,  by  those  to  whom 
tlie  charge  and  conduct  of  them  is  committed.  May  not  the  gioss  igno- 
rance and  instability  of  many,  with  the  profaneness  of  others,  be  justly 
charged  upon  their  parents  and  masters,  who  have  not  trained  them  up  in 
the  way  wherein  they  ought  to  walk  when  they  were  young;  but  have 
neglected  those  frequent  and  solemn  commands  which  the  Lord  hath  laid 
upon  them,  so  to  catechise  and  instruct  them,  that  their  tender  years  might 
be  seasoned  with  the  knowledge  of  the  truth  of  God,  as  revealed  in  the 
Scriptures;  and  also  by  their  own  omission  of  prayer,  and  other  duties  of 
religion  in  their  families,  together  with  the  ill  example  of  their  loose  con- 
versation, have  inured  them  first  to  a  neglect,  and  then  contempt  of  all 
piety  and  religion?  We  know  this  will  not  excuse  the  blindness  or  wick- 
edness of  any;  but  certainly  it  will  fall  heavy  upon  those  that  have  been 
thus  the  occasion  thereof;  they  indeed  die  in  their  sins,  but  will  not  their 
blood  be  required  of  those  under  whose  care  they  were,  who  yet  permitted 
them  to  go  on  without  warning,  yea,  led  them  into  the  paths  of  destnic- 
tioii?  And  will  not  the  diligence  of  Christians,  with  respect  to  the  dis- 
charge of  these  duties,  in  ages  past,  rise  up  in  judgment  against,  and  con- 
demn many  of  those  who  would  be  esteemed  such  now  ? 

We  shall  conclude  with  our  earnest  prayer,  that  the  God  of  all  grace 
will  pour  out  those  measures  of  his  Holy  Spirit  upon  us,  that  the  profession 
of  truth  may  be  accompanied  with  the  sound  belief  and  diligent  practice 
of  it  by  us,  that  his  name  may  in  ail  things  be  gloritied  through  Jesus 
Christ  oui"  Lord.    Amkk. 


132 


CONFESSIONS. 


CONTENTS. 


Chapter 

1.  Of  the  Holy  Scriptures, 

2.  Of  God  and  of  the  Holy  Trinity. 
8.  Of  God's  Decrees. 

4.  Of  Creation. 

5   Of  Divine  Providence. 

6.  Of  the  Fall  of  Man,  of  Sin,  and  of 

the  Punishment  thereof. 
7   Of  God's  Covenant. 

8.  Of  Christ  the  Mediator. 

9.  Of  Free- Will. 

10.  Of  Efiectual  Calling. 

11.  Of  Justification. 

12.  Of  Adoption. 

13.  Of  Sanctification. 

14.  Of  Saving  Faith. 

15.  Of  Repentance  unto  Life  and  Sal- 

vation. 

16.  Of  Good  Works. 

17.  Of  Perseverance  of  the  Saints. 
18   Of  the  Assurance  of  Grace  and 

Salvation. 
19.  Of  the  Law  of  God. 


Chapter 

20.  Of  the  Gospel,  and  of  the  extent  of 

the  Grace  thereof. 

21.  Of  Christian  Liberty,  and  Liberty 

of  Conscience. 

22.  Of  Religious  Worship,  and  the  Sab- 

bath Day. 

23.  Of  Laveful  Oaths  and  Vows. 

24.  Of  the  Civil  Magistrate. 

25.  Of  Marriage. 

26.  Of  the  Church. 

27.  Of  the  Communion  of  Saints. 

28.  Of  Baptism  and  the  Lord's  Supper. 

29.  Of  Baptism. 

SO.  Of  the  Lord's  Supper. 

31.  Of  the  State  of  Man  after  Death,  and 

of  the  Resurrection  of  the  Dead. 

32.  Of  the  Last  Judgment. 

33.  An  Appendix  concerning  Baptism. 

34.  Of  Singing  Psalms  in  Public  Wor- 

ship. 

35.  Of  Laying  on  of  Hands. 


CONFESSION    OF    FAITH. 


CHAPTER    I. 

OF    THE   HOLY   SCRIPTUKKS. 

1.  The  Holy  Scripture  is  the  only  sufficient,  certain,  and  infalli- 
ble *  rule  of  all  saving  knowledge,  faith  and  obedience ;  although 
the  ^  light  of  nature,  and  the  works  of  creation  and  providence  do 
so  far  manifest  the  goodness,  wisdom,  and  power  of  God,  as  to  leave 
men  unexcusable ;  yet  are  they  not  sufficient  to  give  that  knowledf^e 
cf  God  and  his  will,  which  is  necessary  unto  salvation.  3  Therefore 
it  pleased  the  Lord  at  sundry  times,  and  in  divers  manners,  to 
reveal  hiiSiself,  and  to  declare  that  his  will  unto  his  church;  and 
afterward,  for  the  better  preserving  and  propagating  of  the  truth, 
and  for  the  more  sure  establishment  and  comfort  of  the  church, 
against  the  corruption  of  the  flesh,  and  the  malice  of  Satan,  and 
of  the  world,  to  commit  the  same  wholly  unto  *  writing ;  which 
maketh  the  holy  Scriptures  to  be  most  necessary,  those  former  ways 
of  God's  revealing  his  will  unto  his  people  being  now  ceased. 

2.  Under  the  name  of  holy  Scripture,  or  the  word  of  God  writ- 
ten, are  now  contained  all  the  books  of  the  Old  and  New  Testament, 
which  are  these : 

•r 

OF    THE    OLD    TESTAMENT. 

Genesis,  Exodus,  Leviticus,  Numbers,  Deuteronomy,  Joshua, 
Judges,  Ruth,  1  Samuel,  2  Samuel,  1  Kings,  2  Kings,  1  Chroni- 
cles, 2  Chronicles,  Ezra,  Nehemiah,  Esther,  Job,  Psalms,  Proverbs, 

1  2Tim.  iii.  15,16, 17,  Isa.  viii.  20;  Luke     3  Hebrews  i.  1. 

xvi.  29,  31;  Ephesians  ii.  20.  4  Proverbs  xxii.  19—21;  Rom.  xv.  4-  2 

2  Rom.  i.  19,  20,  21,  ii.  14,  15;   Psalm  Peter  i.  19.  20. 

xix.  1,  2,  .3. 

12 


134  CONFESSIONS. 

Ecclesiastes,  The  Song  of  Songs,  Isaiah,  Jeremiah,  Lamentations, 
Ezekiel,  Daniel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum, 
Habakkuk,  Zephauiah,  Haggai,  Zechariah,  Malachi. 

OF   THE   NEW   TESTAMENT. 

Matthew,  Mark,  Luke,  John,  The  Acts  of  the  Apostles,  Paul's 
Epistles  to  the  Romans,  1  Corinthians,  2  Corinthians,  Galatians, 
Ephesians,  Philippians,  Colossians,  1  Thessalonians,  2  Thessalo- 
nians,  1  Timothy,  2  Timothy,  to  Titus,  to  Philemon,  the  Epistle  to 
the  Hebrews,  the  Epistle  of  James,  the  first  and  second  Epistles  of 
Peter,  the  first,  second  and  third  Epistles  of  John,  the  Epistle  of 
Jude,  the  Revelation.  All  which  are  given  by  the  ^  inspiration  of 
God,  to  be  the  rule  of  faith  and  life. 

3.  The  books  commonly  called  Apocrypha,  not  being  of  ^  divine 
inspiration,  are  no  part  of  the  canon  (or  rule)  of  the  Scripture, 
and  therefore  are  of  no  authority  to  the  church  of  God,  nor  to  be 
any  otherwise  approved,  or  made  use  of  than  other  human  writings. 

4.  The  authority  of  the  holy  Scriptures,  for  which  it  ought  to  be 
believed,  dependeth  not  upon  the  testimony  of  any  man,  or  church, 
but  wholly  upon  ^  God  (who  is  Truth  itself),  the  author  thereof; 
therefore  it  is  to  be  received,  because  it  is  the  word  of  God. 

5.  We  may  be  moved  and  induced  by  the  testimony  of  the 
church  of  God,  to  an  high  and  reverent'  esteem  of  the  holy  Scrip- 
tures ;  and  the  heavenliness  of  the  matter,  the  efficacy  of  the  doc- 
trine, and  the  majesty  of  the  style,  the  consent  of  all  the  parts,  the 
scope  of  the  whole  (which  is  to  give  all  glory  to-  God),  the  full  dis- 
covery it  makes  of  the  only  way  of  man's  salvation,  and  many  other 
incomparable  excellencies,  and  entire  perfections  thereof,  are  argu- 
ments whereby  it  doth  abundantly  evidence  itself  to  be  the  word  of 
God ;  yet,  notwithstanding  our  *  full  persuasion,  and  assurance  of 
the  infallible  truth,  and  divine  authority  thereof,  is  from  the  inward 


1  2  Tim.  iii.  16.  16;  2  Thessalonians  ii.  13;  1  John  v.  9. 

2  Luke  xxiv.  27,  44;  Rom.  iii.  2.  *  John  xvi.  13,  14;  1  Cor.  2, 10, 11, 12;  1 

3  2  Peter  j.  19,  20,   21;  2  Timothy  iii.  John  ii.  2,  20,  27. 


APPENDIX. 


135 


■work  of  the  Holy  Spirit,  bearing  witness  by  and  -with  the  word  In 
our  hearts. 

6.  The  whole  council  of  GoJ  concerning  all  things  ^  necessary 
for  his  own  glory,  man's  salvation,  faith  and  life,  is  either  expressly 
set  down,  or  necessarily  contained  in  the  holy  Scripture ;  unto 
which  nothing  at  any  time  is  to  be  added,  whether  by  new  revela- 
tion of  the  Spirit,  or  traditions  of  men. 

Nevertheless  we  acknowledge  the  ^  inward  illumination  of  the 
Spirit  of  God  to  be  necessary  for  the  saving  understanding  of 
such  things  as  are  revealed  in  the  word,  and  that  there  are  some 
circumstances  concerning  the  worship  of  God,  and  government 
of  the  church,  common  to  human  actions  and  societies,  which  are 
to  be  ^  ordered  by  the  light  of  nature,  and  Christian  prudence,  ac- 
cording to  the  general  rules  of  the  word,  which  are  always  to  be 
observed. 

7.  All  things  in  Scripture  are  not  alike  *  plain  in  themselves,  nor 
alike  clear  unto  all ;  yet  those  things  which  are  necessary  to  be 
known,  believed,  and  observed  for  salvation,  are  so  *  clearly  pro- 
pounded, and  opened  in  some  place  of  Scripture  or  other,  that  not 
only  the  learned,  but  the  unlearned,  in  a  due  use  of  ordinary  means, 
may  attain  to  a  sufficient  understanding  of  them. 

8.  The  Old  Testament  in  "  Hebrew  (which  was  the  native  lan- 
guage of  the  people  of  God  of  old)  and  the  New  Testament  in 
Greek  (which  at  the  time  of  writing  it  was  most  generally  known 
to  the  nations),  being  immediately  inspired  by  God,  and  by  his  singu- 
lar care  and  providence  kept  pure  in  all  ages,  are  therefore  ^  authen- 
tical ;  so  as  in  all  controversies  of  religion,  the  church  is  finally  to 
appeal  unto  them.^  But  because  these  original  tongues  arc  not 
known  to  all  the  people  of  God,  who  have  a  right  unto,  and  interest 
in  the  Scriptures,  and  are  commanded  in  the  fear  of  God  to  read  ^ 
and  search  them,  therefore  they  are  to  be  translated  into  the  vulgar 
language  of  every  nation,  unto  which  they  ^^come,  that  the  word  of 


12  Tim.  iii.  15.  16.  17;  Gal.  i.  i 

2  John  vi.  45;  1  Cor.  ii.  9—12. 

3  1  Cor.  xi.  13.  14,  xiv.  26,  40. 
*  2  Teter  iii.  16. 

6  I'salm  xix.  7,  cxix.  130. 


6  Kom.  iii.  2.     • 

7  I.«aiah  viii.  20. 

8  Acts  XV.  15. 

9  Jolin  V.  39. 

10  1  Cor.  xiv.  6,  9, 11, 12,  24,  28. 


136  CONFESSIONS. 

God  dwelling  ^  plentifully  in  all,  they  may  worship  him  in  an  accept- 
able manner,  and  through  patience  and  comfort  of  the  Scriptures 
may  have  hope. 

9.  The  infallible  rule  of  interpretation  of  Scripture  is  the  ^  Scrip- 
ture itself.  And  therefore,  when  there  is  a  question  about  the  true 
and  full  sense  of  any  Scripture  (which  is  not  manifold  but  one),  it 
must  be  searched  by  other  places,  that  speak  more  clearly. 

10.  The  supreme  judge  by  which  all  controversies  of  religion  are 
to  be  determined,  and  all  decrees  of  councils,  opinions  of  ancient 
writers,  doctrines  of  men,  and  private  spirits,  are  to  be  examined, 
and  in  whose  sentence  we  are  to  rest,  can  be  no  other  but  the  holy 
Scripture  delivered  by  the  Spirit,  into  which  ^  Scripture  so  deliv- 
ered, our  faith  is  finally  resolved. 


CHAPTER    II. 

OF  GOD  AND  OF  THE  HOLY  TRINITY. 

1.  The  Lord  our  God  is  but  ■*  one  only  living  and  true  God; 
whose  ^  subsistence  is  in  and  of  himself,  *"  infinite  in  being  and  per- 
fection, whose  essence  cannot  be  comprehended  by  any  but  him- 
self; ^  a  most  pure  Spirit,^  invisible,  without  body,  parts,  or  passions, 
who  only  hath  immortality,  dwelling  in  the  light  which  no  man  can 
approach  unto,  who  is  ^  immutable,  ^"immense,  '^  eternal,  incompre- 
hensible, ^^  almighty,  every  way  infinite, '•^  most  holy,  most  wise,  most 
free,  most  absolute,  ^*  working  all  things  according  to  the  counsel  of 
his  own  immutable  and  most  righteous  will,  ^^  for  his  own  glory,  most 
loving,  gracious,  merciful,  long-suffering,  abundant  in  goodness  and 
truth,  forgiving  iniquity,  transgression  and  sin,  ^^  the  rewarder  of 
them  that  diligently  seek  him,  and  withal  most  just,  ^'^  and  terrible  in 

iCol.  iii.  16.  9Mal.iii.  6. 

2  2  Peter  i.  20,  21;  Acts  xv.  15, 16.  10  1  Kings  viii.  27;  Jer.  xxiii.  23. 

3  Matt.  xxii.  29,  31 ;  Eph.  ii.  20  ;  Acts  "  Psalm  xc.  2. 

xxviii.  23.  12  Gen.  xvii.  1. 

4  1  Cor.  viii  46 ;  Deut.  vi.  4.  13  Isa.  vi.  3. 

5  Jer.  X.  10;  Isa.  xlviii.  12.  14  Psalm  cxv.  3;  Isa.  xlvi.  10. 

6  Kxodus  iii.  14.  15  Prov.  xvi.  4;  Rom.  xi.  36. 

7  John  iv.  24.  16  Exodus  xxxiv.  6,  7;  Heb.  xi.  6. 

8  1  Tim.  i.  17;  Deut.  iv.  16, 16.  17  Neh.  ix.  32,  33. 


APPENDIX.  137 

his  judgments, '  hating  all  sin,  and  who  will  by  no  means  clear  the  ^ 
guilty. 

2.  God  having  all  ^  life,''  glory,"  goodness,  blessedness,  in  and 
of  himself,  is  alone  in,  and  unto  himself  all  sufficient,  not"  standini' 
in  need  of  any  creature  which  he  hath  made,  nor  deriving  any  glory 
from  them,  but  only  manifesting  his  own  glory  in,  by,  unto,  and 
upon  them,  he  is  the  alone  fountain  of  all  being,  ^  of  whom,  throuirh 
whom,  and  to  whom  are  all  things,  and  he  hath  most  sovereign  ^ 
dominion  over  all  creatures,  to  do  by  them,  for  them,  or  upon  them, 
■whatsoever  himself  pleaseth ;  in  his  sight  ^  all  things  are  open  and 
manifest,  his  knowledge  is  i"  infinite,  infallible,  and  independent  upon 
the  creature,  so  as  nothing  is  to  him  contingent  or  uncertain  ;  he  is 
most  holy  in  all  his  counsels, "  all  his  works,  and  in  all  his  com- 
mands; to  him  is  due  '"''from  angels  and  men,  whatsoever  worship, 
service,  or  obedience,  as  creatures  they  owe  unto  the  Creator,  and 
whatever  he  is  further  pleased  to  require  of  them. 

3.  In  this  divine  and  infinite  Being  there  are  three  subsistences,  '^ 
the  Father,  the  Word  (or  Son),  and  Holy  Spirit,  of  one  substance, 
power,  and  eternity,  each  having  the  whole  divine  essence, "  yet  the 
essence  undivided ;  the  Father  is  of  none,  neither  begotten  nor  pro- 
ceeding, the  Son  is  »«  eternally  begotten  of  the  Father,  the  Holy 
Spirit  16  proceeding  from  the  Father  and  the  Son,  all  infinite,  with- 
out beginning,  therefore  but  one  God,  who  is  not  to  be  divided  in 
nature  and  being,  but  distinguished  by  several  peculiar,  relative 
properties  and  personal  relations,  which  doctrine  of  the  Trinity  is 
the  foundation  of  all  our  communion  with  God,  and  our  comfortable 
dependence  on  him. 


1  Psalm  V.  5,  6.  10  Ezek.  xi.  5;  Acts  xv.  18. 

2  Exodus  xxxiv.  7;  Nahum  i.  2,  3.  n  Psalm  cxiv.  17. 

3  John  V.  26.  12  Rev.  v.  12-14. 

4  Psalm  cxlviii.  14.  ,3  i  j„,,„  ^.  -_.  j^att.  xxviii.  19;  2  Cor. 

5  Psalm  cxix.  68.  xiii.  14. 

6  Job  xxii.  2,  3.  14  Exodus  iii.  14  ;  John  xiv.  11 ;  1  Cor. 
'  Rom.  XI.  .^—36.  viii  g 

8  Daniel  iv  25,  and  v.  34,  35.  15  John  i.  14. 18. 

y  lleb.  iv.  13.  16  John  xv.  26;  Gal.  iv.  6. 

12* 


CONFESSIONS. 


CHAPTER    III. 


OF    GOD  S   DECREES. 


1.  God  hath  *  decreed  in  himself  from  all  eternity,  by  the  most 
wise  and  holy  counsel  of  his  own  will,  freely  and  unchangeably,  all 
things  whatsoever  come  to  pass;  yet  so  as  thereby  is  God  neither 
the  author  of  sin,  ^  nor  hath  fellowship  with  any  therein,  nor  is  vio- 
lence offered  to  the  will  of  the  creature,  nor  yet  is  the  liberty  or 
contingency  of  second  causes  taken  away,  but  rather  ^  established, 
in  which  appears  his  wisdom  in  disposing  all  things,  and  power  and 
faithfulness  *  in  accomplishing  his  decree. 

2.  Although  God  knoweth  whatsoever  may,  or  can  come  to  pass 
upon  all  ^  supposed  conditions :  yet  hath  he  not  decreed  any  thing  ^ 
because  he  foresaw  it  as  future,  or  as  that  which  would  come  to  pass 
upon  such  conditions. 

3.  By  the  decree  of  God,  for  the  manifestation  of  his  glory,  '^  some 
men  and  angels  are  predestinated  or  foreordained  to  eternal  life, 
through  Jesus  Christ,  to  the  ^  praise  of  his  glorious  grace ;  others 
being  left  to  act  in  their  sin  to  their  ^  just  condemnation,  to  the 
praise  of  his  glorious  justice. 

4.  These  angels  and  men  thus  predestinated,  and  foreordained, 
are  particularly,  and  unchangeably  designed ;  and  their  '^^  number  so 
certain,  and  definite,  that  it  cannot  be  either  increased  or  diminished. 

5.  Those  of  mankind  'i  that  are  predestinated  to  life,  God,  before 
the  foundation  of  the  world  was  laid,  according  to  his  eternal  and 
immutable  purpose,  and  the  secret  counsel  and  good  pleasure  of  his 
will,  hath  chosen  in  Christ  unto  everlasting  glory,  out  of  his  mere 
free  grace  and  love ;  '^  without  any  other  thing  in  the  creature  as  a 
condition  or  cause  movins  him  thereunto. 


1  Isa.  xlvi.  10;  Eph.  i.  11;   Heb.  vi.  17;       7  l  Tim.  v.  21;  Matt.  xxv.41. 

Kom.  ix.  15,  18.  8  Eph.  i.  5,  6. 

2  James  i.  ]5, 17 ;  1  John  i.  5.  9  Rom.  ix.  22,  23;  Jude  4. 

3  Acts  iv  27,  28;  John  xix.  11.  10  2  Tim.  ii.  19;  John  xiii.  18. 

4  Numbers  xxiii.  19;  Ephesiaus  i.  3—5.  n  Eph.  i.  4,  9, 11 ;  Rom.  viii.  30;  2  Tim. 

5  Acts  XV.  18.  i.  9;  1  Thess.  v.  9. 

ti  Rom.  ix.  11,  13, 16,  18.  12  Kom.  xix.  13, 10;  Eph.  i.  6,  12. 


APPENDIX.  1C9 

6.  As  God  hath  appointed  tlic  elect  unto  glory,  so  he  hatli  hy  the 
eternal  and  most  free  purpose  of  his  will,  foreordained  ^  all  the 
means  thereunto,  wherefore  they  who  are  elected,  being  fallen  in 
Adam,  2  are  redeemed  by  Christ,  are  efTectually  ^  called  unto  faith 
in  Christ,  by  his  Spirit,  working  in  due  season,  arc  justified,  adopted, 
sanctified,  and  kept  by  his  power  through  faith  *  unto  salvation ; 
neither  are  any  other  redeemed  by  Christ,  or  effectually  called,  jus- 
tified, adopted,  sanctified,  and  saved,  but  the  elect  ^  only. 

7.  The  doctrine  of  this  high  mystery  of  predestination  is  to  be 
handled  with  special  prudence  and  care ;  that  men  attending  the 
•will  of  God  revealed  in  his  word,  and  yielding  obedience  thereunto, 
may,  from  the  certainty  of  their  eff'ectual  vocation,  be  assured  of 
their  ^  eternal  election ;  so  shall  this  doctrine  afford  matter  ^  of 
praise,  reverence,  and  admiration  of  God,  and  ^  of  humility,  dili- 
gence, and  abundant  ^  consolation,  to  all  that  sincerely  obey  the 
gospel. 

CHAPTER    IV. 

OF    CREATIOX. 

1.  In  the  beginning  it  pleased  God  the  Father,  J"  Son  and  Holy 
Spirit,  for  the  manifestation  of  the  glory  of  "  his  eternal  power,  wis- 
dom, and  goodness,  to  create  or  make  the  world,  and  all  things 
therein,  ^  whether  visible  or  invisible,  in  the  space  of  six  days,  and 
all  very  good. 

2.  After  God  had  made  all  other  creatures,  he  created  i^  man, 
male  and  female,  with  "  reasonable  and  immortal  souls,  rendering 
them  fit  unto  that  life  to  God,  for  which  they  were  created,  being  ^^ 
made  after  the  image  of  God,  in  knowledge,  righteousness,  and  true 
holiness,  having  the  law  of  God  ^^  written  in  their  hearts,  and  power 


1 1  Peter  i.  2 ;  2  Thess.  ii.  13.  9  Luke  x.  20. 

2  1  Thess.  V.  9, 10.  10  John  i.  2,  3;  Heb.  i.  2;  Job  xxvi.  13. 

3  Romans  viii.  30 ;  2  Thess.  ii.  13.  U  Rom.  i.  20. 

*  1  Peter  i  5.  12  Col.  i.  16;  Gen.  ii.  1,  2. 

5  John  .X.  26;  xvii.  9  ;  vi.  64.  13  Gen.  i.  27. 

0  1  Thess.  i.  4,  5;  2  Peter  i.  10.  "  Gen.  ii.  7. 

7  Eph.  i.  6;  Kom.  xi.  33.  15  Eccl.  vii.  29;  Gen.  i.  26. 

8  Rem.  xi.  6,  6.  16  Rom.  ii.  14,  16. 


140  CONFESSIONS. 

to  fulfil  it ;  and  yet  under  a  possibility  of  transgressing,  being  left 
to  the  liberty  of  their  own  will,  which  was  ^  subject  to  change. 

3.  Besides  the  law  written  in  their  hearts,  they  received  ^  a  com- 
mand not  to  eat  of  the  tree  of  knowledge  of  good  and  evil ;  which, 
whilst  they  kept,  they  were  happy  in  their  communion  with  God, 
and  had  dominion  ^  over  the  creatures. 


CHAPTER    V. 

OF    DIVINE    PROVIDENCE. 

1.  God,  the  good  Creator  of  all  things,  in  his  infinite  power  and 
"wisdom,  doth  *  uphold,  direct,  dispose,  and  govern  all  creatures 
and  things,  from  the  greatest  even  to  the  ^  least,  by  his  most  wise 
and  holy  providence,  to  the  end  for  the  which  they  were  created,  ac- 
cording unto  his  infallible  foreknowledge,  and  the  free  and  immuta- 
ble counsel  of  his  ^  own  will ;  to  the  praise  of  the  glory  of  his  wis- 
dom, power,  justice,  infinite  goodness  and  mercy. 

2.  Although  in  relation  to  the  foreknowledge  and  decree  of  God, 
the  first  cause,  all  things  come  to  pass  ''  immutably  and  infallibly ;  so 
that  there  is  not  any  thing  befalls  any  ^  by  chance,  or  without  his 
providence  ;  yet  by  the  same  providence  he  ordereth  them  to  fall  out 
according  to  the  nature  of  second  causes,  either  ^  necessarily,  freely, 
or  contingently. 

3.  God,  in  his  ordinary  providence,  ^^  maketh  use  of  means ;  yet  is 
free  "  to  work  without,  i-  above,  and  ^^  against  them  at  his  pleasure. 

4.  The  almighty  power,  unsearchable  wisdom,  and  infinite  good- 
ness of  God,  so  far  manifest  themselves  in  his  providence,  that  his 
determinate  counsel  !■*  extendeth  itself  even  to  the  first  fall,  and  all 
other  sinful  actions  both  of  angels  and  men ;  and  that  not  by  a 

1  Gen.  iii.  6.  8  Prov.  xvi.  33. 

2  Gen.vi.  17,  iii.  8— 10.  9  Qen.  viii.  22. 

3  Gen.  i.  26,  28.  10  Acts  xxvii.  31,  44;  Isa.  Iv.  10, 11. 

4  Heb.  i.  3;   Job  xxxviii.  11;  Isa.  xlvi.      H  Hosea  1.  7. 

10, 11 ;  Psalm  cxxxv.  6.  12  Rom  iv.  19—21. 

6  Matt.  X.  29—31.  13  Daniel  iii.  27. 

C  Kph.  i.  11.  14  Rom.  xi.  32—34;  2  Sam.  xxiv.  1;  1 
1  Acts  ii.  23.  Chrou.  xxi.  1. 


APPENDIX.  141 

bare  permission,  ■which  also  he  most  wisely  and  powerfully  ^  bound- 
eth,  and  otherwise  orderetli,  and  govcrneth,  in  a  nianii'uld  dlsi)ensa- 
tion  to  his  most  holy  ^  ends :  yet  so  as  the  sinfulness  of  their  acts 
proceedeth  only  from  the  creatures,  and  not  from  God ;  who  being 
most  holy  and  righteous,  neither  is,  nor  can  be,  the  author  or^ 
approver  of  sin. 

5.  The  most  wise,  righteous,  and  gracious  God,  doth  oftentimes 
leave  for  a  season  his  own  children  to  manifold  temptations  and  the 
corruptions  of  their  own  heart,  to  chastise  them  for  their  former 
sins,  or  to  discover  unto  them  the  hidden  strength  of  corruption 
and  deceitfulness  of  their  hearts, ''  that  they  may  be  humbled ;  and 
to  raise  them  to  a  more  close  and  constant  dependence  for  their 
support  upon  himself,  and  to  make  them  more  watchful  against  all 
future  occasions  of  sin,  and  for  other  just  and  holy  ends. 

So  that  whatsoever  befalls  any  of  his  elect  is  by  his  appointment, 
for  his  glory,  ^  and  their  good. 

6.  As  for  those. wicked  and  ungodly  men,  whom  God  as  a  right- 
eous judge,  for  former  sin  doth  '^  blind  and  harden ;  from  them  he 
not  only  withholdeth  his  ^  grace,  whereby  they  might  have  been 
enlightened  in  their  understanding,  and  wrought  upon  in  their 
hearts,  but  sometimes  also  withdraweth  "^  the  gifts  which  they  had, 
and  exposeth  them  to  such  ^  objects  as  their  corruptions  make  occa- 
sion of  sin  ;  and  withall, '"  gives  them  over  to  their  own  lusts,  the 
temptations  of  the  world,  and  the  power  of  Satan,  whereby  it  comes 
to  pass  that  they  ^*  harden  themselves,  even  under  those  means  which 
God  useth  for  the  softening  of  others. 

7.  As  the  providence  of  God  doth  in  general  reach  to  all  crea- 
tures, so  after  a  more  special  manner  it  taketh  care  of  his  ^-  church, 
and  disposeth  of  all  things  to  the  good  thereof. 


1  2  Kinps  xix.  2S;  P?alra  Ixxvi.  10.  8  Matt.  xiii.  12. 

2  Gen.  I.  20;  Isa.  x.  6,  7,  12.  9  Deut.  ii.  30;  2  Kings  viii.  12,  13. 
sPsalml.  21;  IJohn  ii.  16.  10  Psalm    Ix.Kxi.   11,   12;    2  Tliess.   ii. 

4  2Chron.  xxxii,  25,  26,  31;  Samuel                10-12. 

xxiv.  1;  2  Cor.  xii.  7—9.  H  Exodus  viii.  15,  32;  Isa.  vi.  9,  10;  1 

5  Kom.  viii.  28.  Peter  ii.  7,  8. 

6  Rom.  i.  24,  26.  28,  xi.  7,  8.  12  Tim.   iv.  10;   Amos  ix.  8,  9;  Isaiah 

7  Deut.  xxix.  4.  Ixiii.  3—5. 


142  CONFESSIONS. 


CHAPTER    VI. 

OF  THE  FALL  OF  MAN,  OF  SIN,  AND  OF  THE  PUNISHMENT 
THEREOF. 

1.  Although  God  created  man  upright,  and  perfect,  and  gave  him 
a  righteous  law,  which  had  been  unto  life  had  he  kept  it,^  and  threat- 
ened death  upon  the  breach  thereof;  yet  he  did  not  long  abide  in 
this  honor ;  '^  Satan  using  the  subtlety  of  the  serpent  to  seduce  Eve, 
then  by  her  seducing  Adam,  who,  without  any  compulsion,  did  wil- 
fully transgress  the  law  of  their  creation,  and  the  command  given 
unto  them,  in  eating  the  forbidden  fruit,  which  God  was  pleased, 
according  to  his  wise  and  holy  counsel,  to  permit,  having  purposed 
to  order  it  to  his  own  glory. 

2.  Our  first  parents  by  this  sin,  fell  fi'om  their  ^  original  righteous- 
ness and  communion  with  God,  and  we  in  them,  whereby  death 
came  upon  all ;  *  all  becoming  dead  in  sin,  and  wholly  defiled,^  in 
all  the  faculties  and  parts  of  soul  and  body. 

3.  They  being  the  root,^  and,  by  God's  appointment,  standing  in 
the  room  and  stead  of  all  mankind,  the  guilt  of  the  sin  was  imputed, 
and  corrupted  nature  conveyed  to  all  their  posterity,  descending 
from  them  by  ordinary  generation,  being  now'  conceived  in  sin, 
and  by  nature  children*  of  wrath,  the  servants  of  sin,  the  subjects* 
of  death,  and  all  other  miseries,  spiritual,  temporal,  and  eternal, 
unless  the  Lord  Jesus  i"  set  them  free. 

4.  From  this  original  corruption,  whereby  we  are^^  utterly  indis- 
posed, disabled,  and  made  opposite  to  all  good,  and  wholly  inclined 
to  all  evil,  do^^  proceed  all  actual  transgressions. 

5.  This  corruption  of  nature,  during  this  life,  doth  ^^  remain  in 
those  that  are  regenerated ;  and  although  it  be  through  Christ  par- 

1  Gen.  ii.  16, 17.  ^  Tsalm  li.  5;  Job  xiv.  4. 

2  Geu.  iii.   12,  x.  13;  2  Cor.  i.  1—3.  8  Eph.  ii.  3. 

3  Rom.  iii.  23.  9  Rom.  vi.  20,  v.  12. 

4  Rom  V.  12,  etc.  10  Heb.  ii.  14;  1  Thes.  i.  10. 
6  Titus  i.  15;  Gen.  vi.  5;  Jere.  xvii.  9;  li  Rom.viii.  V;  Col.  i.  21. 

Rom.  iii.  10—19.  12  James  i.  14,  15;  Matt.  xv.  19. 

C  Rom.  V.  12—19;  1  Corinthians  xv.  21,      13  Rom.  vii.  18,  23;  Eccl.  vii.  20;  1  John 
22,45,49.  i.  8. 


APPENDIX.  14:3 

doncd,  and  mortified,  yet  both  itself,  and  the  first  motions  thereof, 
are  truly  and  properly  ^  sin. 


CHAPTER    YII. 
OF  god's  covenant. 

1.  The  distance  between  God  and  the  creature  is  so  great,  that 
although  reasonable  creatures  do  owe  obedience  unto  him  as  their 
Creator,  yet  they  could  never  have  attained  the  reward  of  life,  but 
by  some  ^  voluntary  condescension  on  God's  part,  which  he  hath 
been  pleased  to  express,  by  way  of  covenant. 

2.  Moreover,  man  having  brought  himself  ^  under  the  curse  of 
the  law  by  his  fall,  it  pleased  the  Lord  to  make  a  covenant  of  grace, 
■wherein  he  freely  offcreth  unto  sinners  *  life  and  salvation  by  Jesus 
Christ,  requiring  of  them  faith  in  him,  that  they  may  be  saved; 
and  *  promising  to  give  unto  all  those  that  are  ordained  unto  eternal 
Ufe,  his  Holy  Spirit,  to  make  them  willing,  and  able  to  believe. 

3.  This  covenant  is  revealed  in  the  gospel,  first  of  all  to  Adam,  in 
the  promise  of  salvation  by  the  ^  seed  of  the  woman,  and  afterwards 
by  farther  steps,  until  the  full "  discovery-  thereof  was  completed  in 
the  New  Testament ;  and  it  is  founded  in  that  ^  eternal  covenant 
transaction,  that  was  between  the  Father  and  the  Son  about  the 
redemption  of  the  elect ;  and  it  is  alone  by  the  grace  of  this  cove- 
nant, that  all  of  the  posterity  of  fallen  Adam  that  ever  were  ^  saved 
did  obtain  life  and  blessed  immortality ;  man  being  now  utterly 
uncapable  of  acceptance  with  God  upon  those  terms  on  which  Adam 
stood  In  his  state  of  innocence. 


1  Romans  vii.  24,  25;  Galafians  v.  17.  «  Ezek.  xxxiv.  26,27;  John  vi.  44,  45; 

2  Luke  xvii.  10;  Job  xxxv.  7, 8.  1'*^'™  ^^-  ^■ 

6  Gen.  iii.  15. 

3  Gen.  ii.  17;    Gal.  iii.  10;    Eom.  iii.  7Heb.  i.  1. 

20,21.  8  2Tim.  i.  9;  Titus  i.  2. 

4Rom.viii.3;  Mark  xvi.  15, 16;  John  9  lleb.  ii.  6,  13;    Romans  iv.  1,  2,  etc.; 
iii.  16.  Acts  iv.  12;  John  viii.  56. 


liJ:  CONFESSIONS. 

CHAPTER    VIII. 

OF   CHRIST   THE   MEDIATOR. 

1.  It  pleased  God,  in  his  eternal  purpose,  to  choose  and  ordain 
the  Lord  Jesus,  his  only  begotten  Son,  according  to  the  covenant 
made  between  them  both,^  to  be  the  Mediator  between  God  and 
man ;  the  ^  prophet,  ^  priest,  and  *  king,  head  and  Saviour  of  his 
church,  the  heir  of  all  things,  and  judge  of  the  world ;  unto  whom 
he  did  from  all  eternity  ^  give  a  people  to  be  his  seed,  and  to  be 
by  him  in  time  redeemed,  called,  justified,  sanctified,  and  glorified. 

2.  The  Son  of  God,  the  second  person  in  the  Holy  Trinity,  being 
very  and  eternal  God,  the  brightness  of  the  Father's  glory,  of  one 
substance  and  equal  with  him ;  who  made  the  world,  who  upholdeth 
and  governeth  all  things  he  hath  made ;  did  when  the  fulness  of  time 
was  come,  take  upon  him  ^  man's  nature,  with  all  the  essential  prop- 
erties and  common  infirmities  thereof, ''  yet  without  sin ;  being  con- 
ceived by  the  Holy  Spirit  in  the  womb  of  the  Virgin  Mary,  the  Holy 
Spirit  coming  down  upon  her,  and  the  power  of  the  Most  High 
overshadowing  her,^  and  so  was  made  of  a  woman,  of  the  tribe  of 
Judah,  of  the  seed  of  Abraham  and  David,  according  to  the  Scrip- 
tures ;  so  that  two  whole,  perfect,  and  distinct  natures,  were  insepa- 
rably joined  together  in  one  person,  without  conversion,  composition, 
or  confusion ;  which  person  is  very  God  and  very  man,  yet  one  ^ 
Christ,  the  only  Mediator  between  God  and  man. 

3.  The  Lord  Jesus,  in  his  human  nature  thus  united  to  the  divine, 
in  the  person  of  the  Son,  was  sanctified  and  anointed  ^^  with  the 
Holy  Spirit,  above  measure ;  having  in  him  ^^  all  the  treasures  of 
wisdom  and  knowledge ;  in  whom  it  pleased  the  Father  ^2  that  all 
fulness  should  dwell ;  to  the  end  that,  being  ^^  holy,  harmless,  unde- 

1  Isa.  xlii.  1;  1  Peter  xix.  20.  7  Rom.  viii.  3 ;  Heb.  ii.  14, 16,  17,  and 

2  Acts  iii.  22.  iv.  15. 

3  Heb.  V.  5,  6.  8  Luke  i.  27,  31,  35. 

4  Psalm  ii.  6;   Luke  i.  33;  Eph.  i.  23;       9  Rom.  ix.  5 ;  1  Tim.  ii.  5. 

Heb.  i.  2;  Acts.  xvii.  31.  W  Psalmxlv.  7;  Acts  x.  38;  John  iii.  34. 

5  Isaiah  liii.  10;  John  xvii.  6;  Romans     H  Col.  ii.  3. 

viii.  30.  12  Col.  i.  19. 

6  John  i.  1, 14  ;  Gal.  iv.  4.  13  Heb  vii.  26. 


APPENDIX.  145 

filed,  and  fall '  of  grace  and  truth,  he  might  be  thoroughly  furnijilicd 
to  execute  the  oirice  of  a  uu-dlator  and  -  surety ;  Avhich  office  he 
took  not  upon  himself,  but  was  thereunto  '  called  bv  his  Father, 
who  also  put  ■•  all  power  and  judgment  in  his  hand,  and  gave  him 
commandment  to  execute  the  same. 

4.  This  onice  the  Lord  Jesus  did  most  ^  willingly  undertake, 
which  that  he  might  discharge  he  was  made  under  the  law,"  and  did 
perfectly  fulfil  it,  and  underwent  the '  punishment  due  to  us,  which 
we  should  have  borne  and  sufT'ered,  being  made  ^  sin  and  a  curse  for 
us;  enduring  most  grievous  sorrows  ^  in  his  soul,  and  most  painful 
sufferings  in  his  body ;  was  crucified,  and  died,  and  remained  in  the 
state  of  the  dead,  yet  saw  no  i"  corruption ;  on  the  "  third  day  he 
arose  from  the  dead,  with  the  same  '-  body  in  which  he  suffered ; 
with  which  he  also  ^^  ascended  into  heaven,  and  there  sitteth  at  the 
right  hand  of  his  Father,'*  making  intercession  ;  and  shall  '^  return  to 
judge  men  and  angels,  at  the  end  of  the  world. 

5.  The  Lord  Jesus,  by  his  perfect  obedience  and  sacrifice  of  him- 
self, which  he  through  the  eternal  Spirit  once  offered  up  unto  God,'® 
hath  fully  satisfied  the  justice  of  God,  procured  reconciliation,  and 
purchased  an  everlasting  inheritance  in  the  kingdom  of  heaven,''^ 
for  all  those  whom  the  Father  hath  given  unto  him. 

6.  Although  the  price  of  redemption  was  not  actually  paid  by 
Christ  till  after  his  incarnation,'*  yet  the  virtue,  efficacy  and  benefit 
thereof,  was  communicated  to  the  elect  in  all  ages  successively,  from 
the  beginning  of  the  world,  in  and  by  those  promises,  types,  and 
sacrifices,  wherein  he  was  revealed,  and  signified  to  be  the  seed  of 
the  woman,  which  should  bruise  the  serjient's  head,"*  and  the  Lamb 


1  John  i.  14.  10  Acts  xiii.  37. 

2  Hfcb.  vii.  22.  11  1  Cor.  xv.  3,  4. 

••?  Heb.  V.  5.  12  John  xx.  25,  27. 

*  John  V.22,  27;  Matt,  xxviii.  18;  Acts  13  Mark  xvi.  19;  Acts  i.  9—11. 

ii.36.  H  Rom.  viii.  34;  Heb.  ix.  24. 

A  Psalm  xl.  7,  8;  Heb.  x.  5—11;  John  l.'  Acts  x.  42;  Rom.  xiv.  9,  10;   Acts 

x.  18.  i.  10. 

6  Gal.  iv.  4;  Matt.  iii.  15.  IS  Heb.  ix.  14,  x.  14;  Romans  iii.25,26. 

■  Gal  iii.  13  ;  Isa.  liii.  6;  1  Peter  iii.  18.  1'  John  xvii.  2;  Heb.  ix.  15. 

S  2  Cor.  V.  21.  18  1  Cor.  iv.  10;   Heb.  iv.  2;  1  Peter  i. 
S' Matt.  xxvi.  37.  38;    Luke   xxii.  44;  10,11. 

3Iatt.  xxvii.  46.  10  Rev.  xiii.  8. 

13 


14  J  CONFESSIONS. 

sl;iiii  fi-om  the  foundation  of  the  world ;  ^  being  the  yame  yestei-day, 
and  lo-(lai/,  and  for  ecer. 

7.  Clirist,  in  the  work  of  mediation  acteth  according  to  both  na- 
tures, by  each  nature  doing  that  which  is  proper  to  itself;  yet  by 
reason  of  the  unity  of  the  person,  that  which  is  proper  to  one  na- 
ture is  sometimes  in  Scripture  attributed  to  the  person  ^  denomi- 
nated by  the  other  nature. 

8.  To  all  those  for  whom  Christ  hath  obtained  eternal  redemp- 
tion, he  doth  certainly  and  eiTectually  ^  apply,  and  communicate  the 
same,  making  intercession  for  them,  uniting  them  to  himself  by  his 
Spirit,^  revealing  unto  them.  In  and  by  the  word,  the  mystery  of 
salvation,  persuading  them  to  believe  and  obey,^  governing  their 
hearts  by  his  word  and  spirit,  and  ^  overcoming  all  their  enemies  by 
his  almighty  power  and  wisdom.  In  such  manner  and  ways  as  are 
most  consonant  to  his  wonderful  and  ^  unsearchable  dispensation ; 
and  all  of  free  and  absolute  grace,  without  any  condition  foreseen 
in  them,  to  procure  It. 

9.  This  office  of  mediator  between  God  and  man  Is  proper  *  only 
to  Christ,  who  is  the  projthet,  priest,  and  king  of  the  Church  of 
God,  and  may  not  be,  either  In  whole,  or  any  part  thereof,  trans- 
ferred from  him  to  any  other. 

10.  This  number  and  order  of  offices  is  necessary;  for  in  respect 
of  our  ^  ignorance  we  stand  in  need  of  his  prophetical  office,  and 
in  respect  of  our  alienation  from  God  i"  and  Imperfection  of  the  best 
of  our  services,  we  need  his  priestly  office  to  reconcile  us,  and  pre- 
sent us  acceptable  unto  God,  and  in  respect  of  our  averseness  and 
utter  Inability  to  return  to  God,  and  for  our  rescue,  and  security 
from  our  spiritual  adversaries,  we  need  his  kingly  offiee,^^  to  convince, 
subdue,  draw,  uphold,  deliver,  and  preserve  us  to  his  heavenly 
kingdom. 


1  Heb.  xiii.  8.  6  Psalm  ex.  1;  1  Cor.  xv.  25,  26. 

2  John  iii.  13;  Acts  xx.  28.  ''  John  iii.  8;  Eph.  i.  8. 

3  Jolin   vi.  37,  X.  15,  16,  and  xvii.  9;       8  1  Tim.  ii.  5. 

Kom.  V.  10.  9  John  i.  18. 

4  John  xvii.  6;  Ephesiaus  i.  9;  1  John      10  Col.  i.  21;  Gal.  v.  17. 

V.  20.  11  John  xvi.  8;    Psalm  ex.  3;    Luke  i. 

5  Kom.  viii.  9, 14.  74,  75. 


APPENDIX.  147 

CHAPTER    IX. 

OK    I'RKE    WILL. 

1.  God  liatli  inilued  tlie  will  of  man  with  that  natural  lilx-rty  and 
power  of  aotiujr  uj>on  choice,  that  it  is '  neither  forced,  nor  by  any 
necessity  of  nature  determined  to  do  good  or  evil. 

2.  Man,  in  his  state  of  innocency,  had  freedom  and  power  to 
will  antl  to  do,  that  ^  which  was  good,  and  well  pleasing  to  God,  but 
yet''  was  mutable,  so  that  he  might  fall  from  it. 

3.  Man,  by  his  fall  into  a  state  of  sin,  hath  wholly  lost*  all  ability 
of  will  to  any  spiritual  good  accompanying  salvation  ;  so  as  a  nat- 
ural man,  being  altogether  averse  from  that  good,**  and  dead  in  sin, 
is  not  able,  by  his  own  strength,  to  **  convert  himself,  or  to  prepare 
himself  thereunto. 

4.  When  God  converts  a  sinner,  and  translates  him  into  the  state 
of  grace,'  he  freeth  him  fmm  his  natural  bondage  under  sin,  and  by 
his  grace  alone  enables  him  <*  freely  to  will,  and  do  that  which  is 
s])irituaUy  good ;  yet  so  as  that,  by  reason  of  his  *  remaining  corrui>- 
tions,  he  doth  not  perfectly,  nor  only  will  that  which  is  good,  but 
doth  also  will  that  which  is  evil. 

5.  The  will  of  man  is  made  '"  perfectly  and  hnrautably  free  to  God 
alone  m  the  state  of  glory  only. 


CHAPTER    X. 

OF    EFFECTUAL   CALLING. 

1.  Those  whom  God  hath  predestinated  unto  life,  he  is  pleased  in 
his  appointed  and  accepted  timc,'^  effectually  to  call  by  his  word 

1  Matthew  xvii.  12;  James  i.  14;  Dcut.        ^  Col.  i.  13;  John  viii.  36. 

XXX.  19.  8  I'liil.  ii.  13. 

2  Fxcl.  vii   29.  9  Rom.  vii.  15,  18,  19,  21,  23. 
••'  (.eii.iii.  0.                                                         10  F,,,h.  jv.  13. 

4  Kom.  V.  r,,  nnd  viii.  7.  U  Roman.s  viii.  30,  and  xi.  7;    Ephe- 

5  Bjili.  ii   1,  5.  sians  i.  10,  11;  2  Thesealonians  iii. 

6  Titus  iii.  3,  4,  5;  John  vi.  44.  13,  14. 


148  CONFESSIONS. 

and  Spirit,  out  of  that  state  of  sin  and  death  in  which  they  are  ty 
nature,  to  grace  of  salvation  ^  by  Jesus  Christ,  enhghtening  their 
minds,  spiritually  and  savingly,  to^  understand  the  things  of  God, 
taking  away  their  ^  heart  of  stone  and  giving  unto  them  a  heart  of 
flesh,  renewing  their  wills,  and  by  his  almighty  power  determining 
them  *  to  that  which  is  good,  and  effectually  drawing  them  to  Jesus 
Christ ;  yet  so,  as  they  come  ^  most  freely,  being  made  willing  by  his 
grace. 

2.  This  effectual  call  is  of  God's  free  and  special  grace  alone,® 
not  from  anything  at  all  foreseen  in  man,  nor  from  any  power  or 
agency  in  the  creature,  co-working  with  his  special  grace,  ^  the 
creature  being  wholly  passive  therein,  being  dead  in  sins  and  tres- 
passes, until,  being  quickened  and  renewed  by  the  Holy  Spirit,  he 
is  thereby  enabled  to  answer  this  call,  and  to  embrace  the  grace 
offered  and  conveyed  in  it,  and  that  by  no  less  *  power  than  that 
which  raised  up  Christ  from  the  dead. 

3.  Elect  infants,  dying  in  infancy,  are  ^  regenerated  and  saved  by 
Christ  through  the  Spirit,  who  woi'keth  when,  and  where,  and  ^^  how 
he  pleaseth  ;  so  also  are  all  other  elect  persons,  who  are  incapable 
of  being  outwardly  called  by  the  ministry  of  the  word. 

4.  Others  not  elected,  although  they  may  be  called  by  the  min- 
istry of  the  word,^i  and  may  have  some  common  operations  of  the 
Spirit,  yet,  not  being  effectually  drawn  by  the  Father,  they  neither 
■will,  nor  can  truly  ^-  come  to  Christ,  and  therefore  cannot  be  saved ; 
much  less  can  men  that  receive  not  the  Christian  religion  ^^  be  saved, 
be  they  never  so  diligent  to  frame  their  lives  according  to  the  light 
of  nature,  and  the  law  of  that  religion  they  do  profess. 


1  Eph.  ii.  1—6.  8  Eph.  i.  19,  20. 

2  Acts  xxvi.  18;  Eph.  i.  17,  18.  9  John  iii.  3,  5,  6. 

3  Ezekiel  xxxvi.  26.  10  John  iii.  8. 

4  Deut.  XXX.  6;  Ezek.  xxxvi.  27;  Eph.      n  Matt.  xxii.  14,  and  xiii.  20,  21;  Hob. 

i.  19.  vi.  4,  5. 

5  Psalm  ex.  3;  Cant.  i.  4.  12  John  vi.  44,  45,  65;    1  John  ii.  24, 

6  2  Tim.  i.  9;  Eph.  ii.  8.  25. 

T  1  Cor.  ii.  14;  Eph,  ii.  6;  John  v.  25.         13  Acts  iv.  12;  John  iv.  22,  and  xvii  .  3. 


APPENDIX.  149 


C  II  APT  Ell     XI. 

OF   jrSTIFICATIOX. 

1.  Those  whom  God  effectually  calleth,  he  also  freely 'justificth, 
not  by  infusing  righteousness  into  them,  but  by  ^  pardoning  their 
sins,  and  by  accounting  and  accepting  their  persons  as  ^  righteous ; 
not  for  anything  wrought  in  them,  or  done  by  them,  but  for  Christ's 
sake  alone ;  not  by  imputing  faith  Itself,  the  act  of  believing,  or  any 
other  *  evangelical  obedience  to  them,  as  their  righteousness,  but 
by  imputing  Christ's  active  obedience  unto  the  whole  law,  and  pas- 
sive ol)e<licnce  in  his  death,  for  their  whole  and  sole  righteous- 
ness, they  ^  receiving,  and  resting  on  him,  and  his  righteousness 
by  faith ;  which  faith  they  have  not  of  themselves  :  it  is  the  gift  of 
God. 

2.  Faith,  thus  receiving  and  resting  on  Christ  and  his  righteous- 
ness, is  the  ^  alone  instrument  of  justification  ;  yet  it  is  not  alone  in 
the  person  justified,  but  is  ever  accompanied  with  all  other  saving 
graces,  and  is  no  dead  faith, '  but  worketh  by  love. 

3.  Christ,  by  his  obedience  and  death,  did  fully  discharge  the 
del)t  of  all  those  that  are  justified;  and  did  by  the  sacrifice  of  him- 
self, in  the  blood  of  his  cross,  unilergoing  in  their  stead  the  penalty 
due  unto  them,  make  a  proper,  real  and  full  satisfaction  **  to  God's 
justice  in  their  behalf;  yet,  inasmuch  as  he  was  given  by  the  Father 
for  them,  and  his  ol)edience  and  satisfiiction  accepted  in  their  stead, 
and  both  "  freely,  not  for  any  thing  in  them,  their  justification  is  only 
of  free  grace,  that  both  the  exact  justice  and  rich  grace  of  God  might 
be  ^"glorified  in  the  justification  of  sinners. 

4.  God  did  from  all  eternity  decree  to  "justify  all  the  elect,  and 

1  Rom.  iii.  24.  viii.  30.  7  Hal.  v.  6;  Jamos  ii.  17.  22,  26. 

-  '^i""-  i^-  5—^;  Ei)Ii.  i.  7  8  lleb.  x.  14;  1  Peter  i.  18, 19;  Isa.  liii. 

3  1  ('orintiiians  i.  3U,  31;    Romans  v.  5.6. 

1"— 19-  P  Rom.  viii.  :52:  2  Cor.  v.  21. 

4  riiil.  iii.  8.  9:  F.pli.  ii.  8—10.  in  Rom.  iii  26:  K],h.  i.  6.  7,  ii.  7. 

■i  .Joliii  i.  12;  Uom.  V.  17.  11  Galafians  iii.  8;  1  Peter  i.  2;  1  Tim. 

«  Kom.  iii.  28.  ii  6. 

13* 


150  CONFESSIONS. 

Christ  did  in  the  fidness  of  time  die  for  their  sins,  and  ^  rise  again 
for  their  justification  ;  nevertheless  they  are  not  justified  personally 
until  the  Holy  Spirit  doth  in  due  time  -  actually  apply  Christ  unto 
them. 

5.  God  doth  continue  to  ^  forgive  the  sins  of  those  that  are  justi- 
fied; and  although  they  can  never  fall  from  the  state  of  *  justifica- 
tion, yet  they  may  by  their  sins  fall  under  God's  ^  fatherly  displeas- 
ure ;  and  in  that  condition,  they  have  not  usually  the  light  of  his 
countenance  restored  unto  them,  until  they  ^  humble  themselves, 
confess  their  sins,  beg  pardon,  and  renew  their  faith  and  rejaent- 
ance. 

6.  The  justification  of  believers  under  the  Old  Testament,  was  in 
all  these  respects  '^  one  and  the  same  with  the  justification  of  believ- 
ers under  the  New  Testament. 


CHAPTER    XII. 

OF    ADOPTION. 

1.  All  those  that  are  justified,  God  vouchsafed  in  and  for  the  sake 
of  his  only  Son,  Jesus  Christ,  to  make  partakers  of  the  grace  ^  of 
adoption ;  by  which  they  are  taken  into  the  number,  and  enjoy 
the  liberties  and  *''  privileges  of  children  of  God ;  have  his  '**  name 
put  upon  them,  ^^  receive  the  spirit  of  adoption,  ^^  have  access  to 
the  throne  of  grace  with  boldness ;  are  enabled  to  cry  Abba, 
Father ;   are  ^^  pitied,  "  protected,  '^•'  provided  for,  and  ^^  chastened 


1  Rom.  iv.  25.  9  John  i.  12 ;  Rom.  viii.  17. 

2  Col.  i.  21,  22;  Titus  iii.  4—7.  10  2  Coiiutliiau.<  vi.  18;  Revelation 

3  Matt.  vi.  12;  IJohn  i.  7,  9.  iii.  12. 

4  John  X.  28.  "  Rom.  viii.  15. 

5  Psalm  Ixxxix.  31-33.  12  Gal.  iv.  6;  Eph.  ii.  18. 

6  Psalm  xxxii.  5,  51;   Matthew  13  Psalm  ciii.  13. 

xxvi.  75.  "  Prov.  xiv.  26. 

7  Gal.  iii   9;  Rom.  iv.  22—24.  15  1  Peter  v.  7. 

8  Eph.  i.  5;  Gal   iv.  1,  .5.  l«  Hcb.  xii.  6. 


ArPENDIX.  -[,-,1 

bv  him,  as  a  father ;  yet  never  •  cast  ofT,  but  sealed,  2  to  the  day 
of  redemption,  and  inherit  the  promises,  3  q^  heirs  of  everlasting 
salvation. 


CII  AFTER    XIII. 

OF    SANCTIFICATION. 

1.  They  who  are  united  to  Christ,  effectually  called,  and  regen- 
erated, having  a  new  heart  and  a  new  spirit  created  in  them,  thro'ugh 
the  virtue  of  Christ's  death  and  resurrection  ;  are  also  *  further  san°c- 
tified,  really  and  personally,  through  the  same  virtue, «  by  his  word 
and  Spirit  dwelling  in  them ;«  the  dominion  of  the  whole  body  of 
sin  is  destroyed, "and  the  several  lusts  thereof  are  more  and  more 
weakened  and  mortified;  and  they  more  and  more  quickened,  and* 
strengthened  in  all  saving  graces,  to  the  » practice  of  all  true'  holi- 
ness, without  which  no  man  shall  see  the  Lord. 

2.  This  sanctification  is  'o  throughout,  in  the  whole  man,  vet  im- 
perfect "  in  this  life;  there  abideth  still  some  remnants  of  corrup- 
tion in  every  part,  whence  ariseth  a '2  continual  and  irreconcilable 
war;  the  flesh  lusting  against  the  spirit,  and  the  spirit  against  the 
flesh. 

3.  In  which  war,  although  the  remaining  corruption  for  a  time 
may  much '^  p,evail,  yet  through  the  continual  supply  of  stren<.th 
from  the  sanctifying  Spirit  of  Christ,  '^  the  regenerate  part  doth  over- 
come; and  so  the  saints  grow  in  grace,  perfecting  holiness  in  the 
fear  of  God, '^  pressing  af\er  an  heavenly  life,  in  evanrrdical  obc.'i- 
ence  to  all  the  commands  which  Christ,  as  head  and  king,  In  his  word 
hath  prescribed  to  them. 


1  Isaiah  liv.  8,  9;   Lamentations  iii.  31.       S  Col   i  11 

2  Kph.  iv.  30.  Q  o  r,     '    ..' 

4  Acts  XX.  32;  Rom.  vi.  5,  6.  j,  Hon,,  vii.  IS  03 

fiJohn    xvii.    17;    Kph.    iii.    16-19;    1  U'  Gal.  v.  17;  ll'ci    ii   H 

"  Kom.  VI.  U.  „  ,.,„„    ^ . 

r  Cial.  V.  24.  J.,  p,,.    .     .   ; 

Lpl..  IV.  o,].;;  2  Cor.  iii.  18,  vii.  1. 


1,j1:J  CONI^ESSIONS. 

CHAPTER    XIV. 

OF    SAVING   FAITH. 

1.  The  grace  of  faith,  whereby  the  elect  are  enabled  to  believe 
to  the  saving  of  their  souls,  is  the  work  of  the  Spirit  of  Christ  ^  in 
their  hearts,  and  is  ordinarily  wrought  by  the  ministry  of  the  ^  word  ; 
by  which  also,  and  by  the  administration  of  Baptism,  and  the  Lord's 
Supper,  prayer,  and  other  means  appointed  of  God,  it  is  increased  ^ 
and  strengthened. 

2.  By  this  faith,  a  Christian  believeth  to  be  true  *  whatsoever  is 
revealed  in  the  word,  for  the  authority  of  God  himself;  and  also 
apprehendeth  an  excellency  therein  *  above  all  other  writings,  and 
all  things  in  the  world ;  as  it  bears  forth  the  glory  of  God  in  his 
attributes,  the  excellency  of  Christ  in  his  nature  and  offices,  and 
the  power  and  fulness  of  the  Holy  Spirit  in  his  workings  and  opera- 
tions ;  and  so  is  enabled  to  ^  cast  his  soul  upon  the  truth  thus  be- 
lieved; and  also  actetli  differently  upon  that  which  each  particular 
passage  thereof  containeth ;  yielding  obedience  to  the  ^  connnands, 
trembling  at  the  ^  threateuings,  and  embracing  the  ^  promises  of  God, 
for  this  life  and  tliat  which  is  to  come.  But  the  principal  acts  of  sav- 
ing faith,  have  immediate  relation  to  Christ,  accepting,  receiving, 
and  resting  upon  ^^  him  alone,  for  justification,  sanctification,  and 
eternal  life,  by  virtue  of  the  covenant  of  grace. 

3.  This  faith,  although  it  be  different  in  degrees,  and  may  be 
weak,  11  or  strong,  yet  it  is  in  the  least  degree  of  it,  different  in  the 
kind  or  nature  of  it  (as  is  all  other  saving  grace)  from  the  faith ''^ 
and  common  grace  of  temporary  believers ;  and  therefore,  thon!^;!i  it 
may  be  many  times  assailed  and  weakened,  yet  it  gets  ^^  the  victory, 
growing  up  in  many  to  the  attainment  of  a  full  ^*  assurance  through 
Christ,  who  is  both  the  author  '^  and  finisher  of  our  faith. 

1  2  Cor.  iv.  13;  Eph.  ii.  8.  9  Heb.  xi.  13. 

2  Rom.  X.  14,  17.  10  John  i.  12;  Acts  xvi.  SI;  G.nl.  ii.  20; 

3  Liikexvii.5;  ITeterii.  2;  Acts xx.  32.  Acts  x v.  11. 

4  Acts  xxiv.  14.  n  nfb.v.1.3,14;  Hat.  vi.30;  T.o.  i..lD,20. 

5  Psalm  xix.  7—10,  cxix.  72.  12  2  Tcter  i.  1. 

C  2  Tim.  i.  12.  13  Ki.li.  vi.  1(3;  1  .Tohn  v.  4,  5. 

7  .Tphii  XV.  14.  H  Ileb.  vi.  11,  12;  Col.  ii.  2. 

S  ].ii.  !x\i.  2.  1^  ■l«--b   xii.  2. 


APPENDIX.  153 


CHAPTER    XV. 

OF    REPENTANCE    UNTO    MFE    AND    SALVATION. 

1.  Such  of  the  elect  as  are  converted  at  riper  years,  liavingi 
sometime  lived  in  the  stiite  of  nature,  and  therein  served  divers 
lusts  and  pleasures,  God,  in  their  elfectual  calling,  giveth  them  re- 
pentance unto  life. 

2.  Whereas  there  is  none  that  doth  good,  and  sinneth  -  not,  and 
the  best  of  men  may,  through  the  power  and  deceitfulness  of  their 
corruption  dwelling  in  them,  with  the  prevalency  of  temptation,  fall 
into  greater  sins  and  provocations,  God  hath  in  the  covenant  of 
grace  mercifully  provided  that  believers  so  sinning  and  falling,  ^  be 
renewed  through  repentance  unto  salvation. 

3.  This  saving  repentance  is  an  ■*  evangelical  grace,  whereby  a 
person,  being  by  the  Holy  Spirit  made  sensible  of  the  manifold 
evils  of  his  sin,  doth,  by  faith  in  Cln'ist,  humble  himself  for  it,  with 
godly  sorrow,  detestation  of  it,  and  self-abhorrency ;  Spraying  for 
pardon  and  strength  of  grace,  with  a  purpose  and  endeavor  by  sup- 
plies of  the  Spirit,  to  "  walk  before  God  unto  all  well  pleasing  in  ail 
things. 

4.  As  repentance  is  to  be  continued  through  the  whole  course  of 
our  lives,  upon  the  account  of  the  body  of  death,  and  the  motions 
thereof;  so  it  is  every  man's  duty  to  repent  of  his  '  particular  known 
sins,  particularly. 

5.  Such  is  the  provision  which  God  hath  made  through  Christ  in 
the  covenant  of  grace,  for  the  preservation  of  believers  unto  salva- 
tion, that  although  there  is  no  sin  so  small  but  it  deserves  *  damna- 
tion, yet  there  is  no  sin  so  great  that  it  shall  bring  damnation  on 
tlu-m  that  '^repent;  which  makes  the  constant  preaching  of  repent- 
ance necessary. 

1  Titus  iii.  2—5.  B  Psnlm  cxix.  6. 128. 

2  Eccl.  vii.  20.  7  Luke  xix.  8;  1  Tim.  i.  13,  lo. 

3  Luke  xxii.  31,  32.  8  Rom.  vi.  23. 

■»  Zech.  xii.  10;  Acts  xi.  18.  8  Isa.  i.  16—18,  Iv.  7. 

t>  K/.ck.  xxxvi.  31;  2  Cor.  vii.  11. 


154  CONl^ESSIOXS. 


CHAPTER    XVI. 

OF    GOOD    WOKKS. 

1.  Good  works  are  only  such  as  God  hath  ^  commanded  in  his 
holy  word,  and  not  such  as,  without  the  warrant  thereof,  are  de- 
vised by  men,  out  of  blind  zeal,  ^  or  upon  any  pretence  of  good 
intentions. 

2.  These  good  works  done  in  obedience  to  God's  commandments, 
are  the  fruits  and  evidences  ^  of  a  true  and  lively  fciith ;  and  by 
them  believers  manifest  their  ■*  assurance,  edify  their  ^  brethren,  adorn 
tlie  profession  of  the  gospel,  stop  the  mouths  of  the  adversaries,  and 
glorify  **  God,  whose  workmanship  they  are,  created  in  Christ  Jesus' 
thereunto,  that  having  their  fruit  unto  holiness,  they  may  have  the 
end  ^  eternal  life. 

3.  Their  ability  to  do  good  works,  is  not  at  all  of  themselves,  but 
wholly  from  the  Spirit  ^  of  Christ ;  and  that  they  may  be  enabled 
thereunto,  besides  the  graces  they  have  already  received,  there  is 
necessary  an  i"  actual  influence  of  the  same  Holy  Spirit  to  work  in 
them  to  will  and  to  do  of  his  good  pleasure ;  yet  are  they  not  here- 
upon to  grow  negligent,  as  if  they  were  not  bound  to  jierform  any 
duty,  unless  upon  a  special  motion  of  the  S})irit,  but  they  ouglit  to 
be  diligent  in  "  stirring  up  the  grace  of  God  that  is  in  them. 

4.  They  who  in  their  obedience  attain  to  the  greatest  height 
which  is  possible  in  this  life,  are  so  far  from  being  able  to  snpercro- 
gate,  and  to  do  more  than  God  refjuires,  as  that  ^''  they  fall  short  of 
nuuh  which  in  duty  they  are  bound  to  do. 

5.  AVe  cannot  by  our  best  works  merit  pardon  of  sin,  or  eternal 
life  at  the  hand  of  God,  by  reason  of  tlie  gi-eat  disproportion  that  is 
between  them  and  the  glory  to  come,  and  the  infmile  distance  lliat 

1  Micah  vi.  8;  Heb.  xiii.  21.  7  Epli  ii.  10. 

2  Mi\tt.  XV.  9;  Isa.  xix.  13.  8  Kom.  vi.  22. 

3  James  ii.  18,  22.  9  John  xv.  4,  6. 

4  TsaJm  cxvi.  12,  13;  1  John  ii.  3,  5;  2      lo  2  Cor.  iii.  5;  riiil  ii  13. 

Peter  i.  5-11.  11  riiil.  ii.  12;   Ileb.  vi.  11,12;  I.=r,iah 

5  Mnft.  V.  16.  Ixiv.  7. 

eiTim.  vi.  1;  ITeterii.  15;  riiil.  i.  11.      12  Job  ix.  2,  3;  Gal.  v.  17;  Luke  xvii.  10. 


Ari'EXi'ix.  155 

is  between  us  and  God,  whom  by  tlu'in  we  can  neither  profit  nor  sat>- 
islV,  ibr  the  debt  ol"  our'  lonuer  sins,  but  when  we  have  done  all  we 
eaii,  we  liave  done  but  our  (hity,  ami  are  uiiinolitable  servants:  and 
because  as  they  are  good,  they  proceed  from  his-  Spirit,  and  as  tiny 
are  wrou'dit  by  us,  tlu-y  are  (K'filed,'  and  mixed  with  so  uuich  weak- 
"ness  and  imperfeetion,  that  they  eannot  entlure  the  severity  of  God's 
judgment. 

G.  Yet,  notwithstanding,  the  persons  of  believers  being  accepted 
through  Christ,  their  good  works  also  arc  accepted  in  *  him  ;  not  as 
though  they  were  in  this  life  wholly  unblamable  and  unrcprovable 
in  God's  sight,  but  that  he,  looking  upon  them  in  his  Son,  is  pleased 
to  accept  and  reward  that  which  is  ^  sincere,  although  accompanied 
with  many  weaknesses  and  imperfections. 

7.  Works  done  by  unregenerate  men,  although  for  the  matter  of 
tliem  they  may  be  things  which  God  commands,  and  of  good  use 
both  to  themselves  and '"'others;  yet  because  they  proceed  not  from 
a  heart  purified  by  ^  faith,  nor  are  done  in  a  right  manner  according 
to  the*  word,  nor  to  a  right  end,  the 5*  glory  of  (iod,  they  are  there- 
fore sinful,  and  eannot  j)lease  God,  nor  make  a  man  meet  to  receive 
grace  from  '*'  God ;  and  yet  their  neglect  of  them  is  more  sinful, 
and  '1  displeasing  to  God. 


CHAPTER    XVII. 

OF    PERSEVERANCE    OF    THE    SAINT.^. 

1.  Those  whom  God  hath  accepted  in  the  Beloved,  eflfectually 
called  and  sanctified  by  his  Spirit,  and  given  the  precious  faith  of 
his  elect  unto,  can  neither  totallv  nor  finally  tall  iiuni  the  state  of 


1  Rom.  iii.  20;  Fph.  ii.  8,  9;  Rom.  iv.  6.  "  Gen.  iv.  5;  Ileb.  xi.  iv.  6. 

2  Oal.  V.  22,  23.  8  1  C'^r.  xiii.  1. 

3  I.sa.  Ixiv.  6;  Psalm  cxliii.  2.  9  Matt,  vi  2,  5. 

4  Kjili.  i.  6;  1  Peter  ii.  5.  10  Amos  v.  21,  22;   Rom.  ix.  16;  Titus 

5  Muff.  XXV.  21,  23;   Heb.  vi.  10.  iii.  5. 

C  2  Kings  X.  30;  1  Kings  xxi.  27,  29.  11  Job  xxi.  14,  15;  Matt.  xxv.  41—43. 


15G  CONFESSIONS. 

grace,  ^  but  shall  certainly  persevere  therein  to  the  end,  and  be  eter- 
nally saved,  seeing  the  gifts  and  callings  of  God  are  without  repen- 
tance (whence  he  still  begets  and  nourisheth  in  them  faith,  repen- 
tance, love,  joy,  hope,  and  all  the  graces  of  the  Spirit  unto  immortal- 
ity) ;  and  though  many  storms  and  floods  arise  and  beat  against  them, 
yet  they  shall  never  be  able  to  take  them  off  that  foundation  and. 
rock  which  by  faith  they  are  fastened  upon :  notwithstanding, 
through  unbelief  and  the  temptations  of  Satan,  the  sensible  sight  of 
the  light  and  love  of  God  may  for  a  time  be  clouded  and  obscured 
from  -  them,  yet  it  is  still  the  same,^  and  they  shall  be  sure  to  be  kept 
by  the  power  of  God  unto  salvation,  where  they  shall  enjoy  their 
purchased  possession,  they  being  engraven  upon  the  palm  of  his 
hands,  and  their  names  having  been  written  in  the  book  of  life  from 
all  eternity. 

2.  This  perseverance  of  the  saints  depends  not  upon  their  own 
free  will,  but  upon  the  immutability  of  the  decree  of  ^  election,  flow- 
ing from  the  free  and  unchangeable  love  of  God  the  Father,  upon 
the  efficacy  of  the  merit  and  intercession  of  Jesus  Christ  ^  and  union 
with  him,  the  ^  oath  of  God,  the  abiding  of  his  Spirit,  and  the  "^  seed 
of  God  within  them,  and  the  nature  of  the  ^  covenant  of  grace ; 
fi'om  all  which  ariseth  also  the  certainty  and  infallibility  thereof. 

3.  And  though  they  may,  through  the  temptation  of  Satan,  and 
of  the  world,  the  prevalency  of  corruption  remaining  in  them,  and 
the  neglect  of  the  means  of  their  preservation,  fall  into  grievous  ^ 
sins,  and  for  a  time  continue  therein  ;  whereby  they  incur  ^^  God's  dis- 
pleasure, and  grieve  his  Holy  Spirit,  come  to  have  their  graces  and^^ 
comforts  impaired,  have  their  hearts  hardened,  and  their  consciences 
wounded,i2  hurt  and  scandalize  others,  and  bring  temporal  judg- 
ments 13  upon  themselves,  yet  they  shall  renew  their  '*  repentance, 
and  be  preserved,  through  faith  in  Jesus  Christ,  to  the  end. 

1  John  X.  28.  29;  Phil.  i.  6  ;  2  Tim.  li.  7  1  John  iii.  9. 

19;  1  John  ii.  19.  8  Jer.  xxxii.  40. 

2  Psalm  Ixxxix.  31,  32;  1  Corinthians  9  Matt.  xxvi.  70,  72,  74. 

xi.  32.  10  Isa.  Ixiv.  5,  9;  Ephesians  iv.  30. 

3  Mai.  iii.  6.  H  Psalm  li.  10, 12. 

4  Kom.  viii.  30,  ix.  11, 16.  1^  Psalm  xxxii.  3,  4. 
fi  Rom.  V.  9,  10;  John  xiv.  19.  13  2  Sam.  xii.  14. 

6  Heb.  vi.  17,  18.  H  Luke  xxii.  32,  v.  61,  62. 


APPENDIX.  1Z1 

CHAPTER    XVII  I. 

OF    THE    ASSrUANCK    01'    GHACK    AND    SALVATfOX. 

1.  AUIiough  tcMiiporarv  believers  and  other  imregonorafc  mon, 
ni  ly  vainly  dereive  themselves  with  false  hopes  and  carnal  presiiiii])- 
tif)i(s  (if  lioing  in  the  favor  of  God,  and  [in  a]  state  of  salvation,' 
wliich  hope  of  theirs  shall  perish  ;  yet  such  as  truly  believe  in  the 
Lord  Jesus,  and  love  him  in  sincerity,  endeavoring  to  walk  in  all 
good  conscience  before  him,  may  in  this  life  be  certainly  assured,-'  that 
they  are  in  tlie  state  of  grace,  and  may  rejoice  in  the  hope  of  the 
glory  of  God  which  hope  shall  never  make  them "  ashamed. 

2.  This  certainty  is  not  a  bare  conjectural  and  probable  persua- 
sion, grounded  upon  ■*  a  fallible  hope,  but  an  infallible  assurance  of 
faith  founded  on  the  blood  and  righteousness  of  Christ,-'  revealed  in 
the  gospel ;  and  also  upon  the  inward  "  evidence  of  those  graces  of 
the  Spirit  unto  which  promises  are  made,  and  on  the  testimony  of 
the "  Spirit  of  adoption,  witnessing  with  our  spirits  that  wc  are  the 
children  of  God ;  and,  as  a  fruit  thereof,  keejjing  the  heart  both  * 
huml)Ic  and  holy. 

3.  This  infallible  assurance  doth  not  so  belong  to  the  essence  of 
faith,  but  that  a  true  believer  may  wait  long,  and  conflict  with  many 
difficulties,  betbre  he  be  "  partaker  of  it;  yet  being  enabled  by  the 
Spirit,  to  know  the  things  which  are  freely  given  him  of  God,  he 
may,  without  extraoi-dinary  revelation,  in  the  right  tise  of  means  '*• 
attain  thereunto;  and  therefore  it  is  the  duty  of  every  one  to  give 
all  diligence  to  make  their  calling  and  election  sure,  that  thereby  his 
heart  may  be  enlarged  in  peace  and  joy  in  the  Holy  Spirit,  in  love 
and  thankfulness  to  God,  and  in  strength  and  chee7'fulness  in  the 
duties  of  obedience,  the  proper  "  fruits  of  this  assurance ;  so  far  is 
it '-  from  inclining  rfien  to  looseness. 


1  Job  viii.  13,  U;  Matt.  vii.  22,  2.3.  8  1  John  iii.  1—3. 

2  1  John  ii.  3:  iii.  14,  18, 19,  21,  24,  v.  13.  9  Isa.  1.  10;   Psalms  l.xxxviil.,  Ixxvii. 

3  Horn.  V.  2,  5.  1—12. 

4  Heb.  vi.  11,  19.  10  1  .lohn  iv.  13;  Ilcb.  vi.  11, 12. 

5  Heb.  vi.  17,  18.  n  Komans  v.  1,  2,  5,  xiv.  17;    Ps^alra 
C  2  Peter  i.  4.  5, 10, 11.  cxix.  32. 

'  Rom.  viii.  15, 16.  12  Rom.  vi.  1,  2;  Titus  ii.  11, 12, 14. 

14 


158  CONFESSIONS. 

4.  True  believers  may  have  the  assurance  of  their  salvation  cli- 
vers ways  shaken,  diminished,  and  intermitted  ;  as  ^  by  negligence  in 
preserving  of  it,  by  -  foiling  into  some  special  sin,  which  woundeih 
the  conscience,  and  grieveth  the  Spirit,  by  some  sudden  or  ^  vehe- 
ment temptation,  by  God's  withdrawing  the  *  light  of  his  counte- 
nance, and  suffering  even  such  as  fear  him  to  walk  in  darkness,  and 
to  have  no  light ;  yet  they  are  never  destitute  of  the  ^  seed  of  God, 
and  life  ^  of  faith,  that  love  of  Christ  and  the  brethren,  that  sincer- 
ity of  heart,  and  conscience  of  duty,  out  of  which,  by  the  operation 
of  the  Spirit,  this  assurance  may  in  due  time  be  ^  revived,  and  by 
the  which  in  the  mean  time  they  are  *  preserved  from  utter  despair. 


CHAPTER     XIX. 

OF  THE  LAW  OF  GOD. 

1.  God  gave  to  Adam  a  laAV  of  universal  obedience,^  written  In 
his  heart,  and  a  particular  precept  of  not  eating  the  fruit  of  the  tree 
of  knowledge  of  good  and  evil ;  by  which  he  bound  him,  and  all  his 
posterity,  to  personal,  entire,  exact  and  perpetual  "^obedience;  prom- 
ised life  upon  the  fulfilling,  and  '^  threatened  death  upon  the  breach 
of  It,  and  Indued  him  with  power  and  ability  to  keep  It. 

2.  The  same  law  that  was  first  written  in  the  heart  of  man,'^  con- 
tinued to  be  a  perfect  rule  of  righteousness  after  the  fall,  and  was 
delivered  by  God  upon  Mount  Sinai,  in  '''  ten  commandments,  and 
written  In  two  tables,  the  four  first  containing  our  duty  towards 
God,  and  the  other  six  our  duty  to  man. 

3.  Besides  this  law,  commonly  called  moral,  God  was  pleased  to 
give  to  the  people  of  Israel  ceremonial  laws,  containing  several  typi- 
cal  ordinances,  partly  of  worship,'*  prefiguring  Christ,  his  graces, 

1  Cant.  V.  2,  3,  6.  8  Lam.  iii.  26—31. 

2  Psalm  li.  8, 12,  14.  9  Gen.  i.  17;  Eccl.  vii.  29. 

3  Psalm  cxvi.  11 ;  Ixxvii.  7,  8,  xxxi.  22.  10  Rom.  x.  5. 

4  Psalm  XXX.  7.  "  Gal.  iii  10,  12. 

5  1  John  iii.  9.  12  Rom   ii.  U,  15. 

6  Luke  xxii.  32.  13  Deut.  x.  4. 

7  Psalm  xlii.  5, 11.  "  Heb.  x.  1 ;  Col.  ii.  17. 


APPENDIX.  159 

actions,  sufforings,  and  benefits;  and  partly  holding  forth  divers  in- 
structions' of  moral  duties, all  which  ceremonial  laws  being  apjjointcd 
only  to  the  time  of  reformation,  are  by  Jesus  Christ,  the  true  j\Ics- 
siaii,  and  only  lawgiver,  who  was  furnished  with  power  from  the 
Fatiier  for  that  end,-  abrogated  and  taken  away. 

4.  To  them,  also,  he  gave  sundry  judicial  laws,  wiiicli  expired 
together  with  the  state  of  that  people,  not  obliging  any  now  by  vir- 
tue of  that  institution ;  their  general  '^  equity  only  bemg  of  moral 
use. 

5.  The  moral  law  doth  forever  bind  all,^  as  well  justified  persons 
as  others,  to  the  obedience  thereof,  and  that  not  only  in  regard  of  the 
matter  contained  in  it,  but  also  in  respect  of  the  *  authority  of  God 
the  Creator  who  gave  it ;  neither  doth  Christ  in  the  gospel  any  way 
dissolve,''  but  much  strengthen  this  obligation. 

6.  Although  true  believers  be  not  under  the  law,  as  a  covenant 
of  works,"  to  be  thereby  justified  or  condemned,  yet  it  is  of  gi-eat 
use  to  them  as  well  as  to  others,  in  that,  as  a  rule  of  life,  informing 
tliem  of  the  will  of  God  and  their  duty,  it  directs  anil  binds  them  to 
walk  accordingly ;  "^  discovering  also  the  sinful  pollutions  of  their  na- 
tures, hearts  and  lives,  so  as  examining  themselves  thereby,  they  may 
come  to  further  conviction  of,  humiliation  for,  and  hatred  against,  sin, 
together  with  a  clearer  sight  of  the  need  they  have  of  Christ,  and 
the  perfection  of  his  obedience ;  it  is  likewise  of  use  to  the  regener- 
ate, to  restrain  their  corruptions,  in  that  it  forbids  sin ;  and  the 
threatenings  of  it  serve  to  show  what  even  their  sins  deserve,  and 
wliat  afflictions  in  this  life  they  may  expect  for  them,  although  freed 
from  the  curse  and  unallayed  rigor  thereof.  Tlie  promises  of  it 
likewise  show  them  God's  approbation  of  obedience,  and  what  bless- 
ings they  may  expect  upon  the  performance  thereof,  though  not  as 
due  to  them  by  the  law  as  a  covenant  of  works;  so  as  man's  doing 
good,  and  refraining  from  evil,  because  the  law  encourageth  to  tlie 
one,  and  deterreth  from  the  other,  is  no  evidence  of  his  being » 
under  the  law,  and  not  under  grace. 

1  1  Cor.  V.  7.  6  Matt.  v.  17-19:  nom.  iii.  31. 

2  Col.  ii.  14,  16.  17:  Eph.  ii.  14,  16.  T  Rom.  vi.  14;  Gal.  ii.  10;  Kom.  viii.  1, 

3  1  Cor  ix.  8—10.  X.  4. 

*  IJom.  xiii.  8—10;  James  ii.  8,  10—12.       8  Rom.  iii.  20,  vii.  7,  etc. 

5  James  ii.  10,  11.  9  Rom.  vi.  12—14;  1  Peter  iii.  8—13. 


IGO  CONFESSIONS. 

7.  Neither  are  the  forementioned  uses  of  the  law  '  contrary  to 
the  grace  of  the  gospel,  but  do  sweetly  comply  with  it,  the  Spirit  of 
Christ  subduing "  and  enabling  the  will  of  man  to  do  that  freely  and 
cheerfully,  which  the  will  of  God  revealed  in  the  law  requii'eth  to 
be  done. 


CHAPTER    XX. 

OF   THE  GOSPEL,  AND  OF  THE  j:XTENT   OF   THE  GRACE   THEREOF. 

1.  The  covenant  of  works  being  broken  by  sin,  and  made  unprof- 
itable unto  life,  God  was  pleased  to  give  forth  the  promise  of  Christ,^ 
the  seed  of  the  woman,  as  the  means  of  calling  the  elect,  and  beget- 
ting in  them  faith  and  repentance  ;  in  this  promise,  the  ^  gospel,  as 
to  the  substance  of  it,  was  revealed,  and  [is]  therein  eiFectual,  for 
the  conversion  and  salvation  of  sinners. 

2.  This  jiromise  of  Chi-ist,  and  salvation  by  him,  is  revealed  only 
by  ^  the  word  of  God ;  neither  do  the  works  of  creation,  or  provi- 
dence, with  the  light  of  nature,**  make  discovery  of  Christ,  or  of 
grace  by  him,  so  much  as  in  a  general  or  obscure  way  ;  much  less 
that  men  destitute  of  t'le  revelation  of  him  by  the  promise  or  gos- 
pel," should  be  enabled  thereby  to  attain  saving  faith  or  repentance. 

3.  The  revelation  of  the  gospel  unto  sinners,  made  in  divers 
times,  and  by  sundry  parts,  with  the  addition  of  promises  and  pre- 
cepts, for  the  obedience  required  therein,  as  to  the  nations  and  per- 
sons to  whom  it  is  granted,  is  merely  of  the  *  sovereign  will  and 
good  pleasure  of  God,  not  being  annexed  by  virtue  of  any  promise, 
to  the  due  improvement  of  m.en's  natural  abilities,  by  virtue  of  com- 
mon light  received  without  it,  which  none  ever  did  ^  make,  or  can 
so  do :  and  therefore  in  all  ages  the  preacliing  of  the  gospel  hath 
been  granted  unto  persons  and  nations,  as  to  the  extent  or  straight- 
ening of  it,  in  great  variety,  according  to  the  counsel  of  the  will  of 
God. 

lGal.ili.21.  6  Rom.  x.  14,  15,  17. 

2  Ezek.  xxxvi.  27.  ?  Proverbs  xxix.  18 ;  Isaiah  xxv. 

3  Gen.  iii  15.  7,  Ix.  2,  3. 

i  Rev.  xiii.  8.  8  Psalm  cxlvii  20  ;  Acts  xvi.  7. 

5  Eom.  i.  17.  9  Rom.  i.  18,  etc. 


APPEXDIX.  l(jl 

4.  Although  the  gospel  be  the  only  outward  means  of  revealing 
Clirist  anil  saving  grace,  and  is  as  such  abundantly  sufficient  there- 
nnto,  jet  that  men  who  are  born  in  trespasses  may  be  born  again, 
quickened  or  regenerated,  there  is  moreover  necessary,  an  effectual 
insuperable  •  work  of  the  Holy  Spirit  upon  the  whole  soul,  for  the 
producing  in  them  a  new  spiritual  life,  without  which  no  other 
means  will  effect  -  their  conversion  unto  God. 


CHAPTER    XXI. 

OF    CriRISTIAX    LIBERTY,  AXD    LIBERTY   OF    CONSCIENCE. 

1.  The  liberty  which  Christ  hath  purchased  for  believers  under 
the  gospel,  consists  in  their  freedom  from  the  guilt  of  sin,  the  con- 
demning wrath  of  God,  the  rigor  and  '  curse  of  the  law,  and  in  their 
being  delivered  from  this  present  evil  ^  world,  bondage  to*  Satan, 
and  dominion  ^  of  sin,  from  the  ^  evil  of  afflictions,  the  fear  and 
sting  **  of  death,  the  victory  of  the  grave,  and  ^  everlasting  damna- 
tion; as  also  in  their '"free  access  to  God,  and  their  yielding  obedi- 
ence unto  him,  not  out  of  a  slavish  fear,''  but  a  childhke  love  and  will- 
ing mind. 

All  which  were  common  also  to  believers  under  the  law  '^  for  the 
substance  of  them ;  but  under  the  New  Testament  the  liberty  of 
Christians  is  further  enlarged  in  their  freedom  from  the  yoke  of  the 
ceremonial  law,  to  which  the  Jewish  Church  was  subjected,  and  in 
greater  boldness  of  access  to  the  throne  of  grace,  and  in  fuller  com- 
munications of  the  '*  free  Spirit  of  God,  than  believers  under  the  law 
did  ordinarily  partake  of. 

2.  God  alone  is  '*  Lord  of  the  conscience,  and  hath  left  it  free 

1  Psalm  ex.  3;  1  Cor.  ii.   14;    Eph.  i.       8  1  Cor.  xv.  54—57. 

19,  20.  9  2  Thess.  i.  10. 

2  John  vi  44;  2  Cor.  iv.  4,  6.  10  Rom.  viii.  15. 

3  Gal.  iii.  13.  11  Luke  i.  74,75;  1  John  iv.  18. 
*  Oal.  i.  4.  12  Gal.  iii.  9. 14. 

6  Acts  xxvi.  18.  18  John  vii.  28,  39;    Hebrews  x.  19— 

C  Rom.  viii.  3.  21. 

"  J;oiu.  viii.  28.  14  James  iv.  12;  Rom.  xiv.  4.     * 

14* 


102  CONFESSIONS. 

from  the  doctrines  and  commandments  of  men '  which  are  in  any- 
thing contrary  to  his  word,  or  not  contained  in  it.  So  that  to  be- 
lieve such  doctrines,  or  obey  such  commands  out  of  conscience,'^ 
is  to  betray  true  liberty  of  conscience ;  and  the  requiring  of  an  ^  im- 
plicit faith,  and  absolute  and  blind  obedience,  is  to  destroy  liberty 
of  conscience,  and  reason  also. 

3.  They  who,  upon  pretence  of  Christian  liberty,  do  practise  any 
sin,  or  cherish  any  sinful  lust,  as  they  do  thereby  pervert  the  main 
design  of  the  grace  of  the  gospel  *  to  their  own  destruction,  so  they 
wholly  destroy  ^  the  end  of  Christian  liberty ;  which  is  that,  being 
delivered  out  of  the  hands  of  all  our  enemies,  we  might  serve  the 
Lord  without  fear,  In  holiness  and  righteousness  before  him,  all  the 
days  of  our  life. 

CHAPTER    XXII. 

OF    RELIGIOUS    WORSHIP   AND    THE    SABBATH-DAY. 

1.  The  light  of  nature  shows  that  there  is  a  God,  who  hath  lord- 
ship and  sovereignty  over  all  ;  Is  just,  good,  and  doth  good  unto 
all ;  and  Is  therefore  to  be  feared,  loved,  praised,  called  upon,  trusted 
in,  and  served,  with  all  the  heart,  and  all  the  soul,**  and  with  all  the 
might.  But  the  acceptable  way  of  worshipping  the  true  God,  is  ^ 
instituted  by  himself,  and  so  limited  by  his  own  revealed  will,  that 
he  may  not  be  worshipped  according  to  the  Imaginations  and  devices 
of  men,  or  the  suggestions  of  Satan,  under  any  visible  representa- 
tions, or  ^  any  other  way,  not  prescribed  In  the  holy  Scriptures. 

2.  Religious  worship  Is  to  be  given  to  God  the  Father,  Son,  and 
Holy  Spirit,  and  to  him  ^  alone  ;  not  to  angels,  saints,  or  any  other  ^^ 
creatures ;  and  since  the  fall,  not  without  a  ^^  mediator,  nor  in  the 
mediation  of  any  other  but  >-  Christ  alone. 

1  Acts  iv.  19,  V.  29;  1  Cor.  vii.  23;  Matt.       7  Deut.  xii.  32. 

XV.  9.  8  Ex.  XX.  iv.  5,  6. 

2  Col.  ii.  20,  22,  23.  9  Matt.  iv.  9,10;  John  vi  23;    Matt. 

3  1  Cor.  iii  5;  2  Cor.  i.  24.  xxviii.  19. 

4  Rom.  vi  1,2.  10  Uom.  i.  25;  Col.  ii  18;  Eev.  xix.  10. 

5  Gal.  V.  13;  2  Peter  ii.  18—21.  n  Jolm  xiv.  6. 
0  Jor,  X.  7;  jlmk  xli   .33  1-  1  Tim   ii.  5. 


APPENDIX.  Iu3 

3.  Prayer  with  tlianksixivinj;,  bi-iiig  one  spccia]  part  of  natural 
worship,  is  by  God  rt'cpiiri'd  ot"  '  all  men.  15ut  that  it  may  be  ac- 
cepted, it  is  to  be  niadi;  in  the  -  name  of  the  Son,  by  the  lu'lp  ■"  of 
the  Spirit,  aeeording  to  "'his  will;  with  understanding,  reverence, 
humility,  fervency,  faith,  love,  and  perseverance;  and  when  with 
others,  in  a  ^  known  tongue. 

4.  Prayer  is  to  be  made  for  things  lawful,  and  for  all  sorts  of  men 
living,^  or  that  shall  live  hereafter ;  bat  not '  for  the  dead,  nor  fur 
those  of  whom  it  may  be  known  that  they  have  sinned  ^  the  sin  unto 
death. 

5.  The  ^  reading  of  the  Scriptures,  preaching,  and  '"  hearing  the 
word  of  God,  teaching  and  admonishing  one  another  in  psalms, 
hymns,  and  spiritual  songs ;  singing  with  grace  in  our  hearts  to  "  the 
Lord ;  as  also  the  administration  '-  of  baptism,  and  ^^  the  Lord's  Sup- 
per, are  all  jjarts  of  religions  worship  of  God,  to  be  performed  in 
obedience  to  him,  with  understanding,  faith,  reverence,  and  goilly 
fear;  moreover,  solemn  humiliation,^*  with  fastings,  and  thanksgivings, 
upon  '^  special  occasions,  ought  to  be  used  in  an  holy  and  religious 
manner. 

6.  Neither  prayer,  nor  any  other  part  of  religious  worship,  is 
now,  under  the  gospel,  tied  unto,  or  made  more  acceptable  by  any 
place  in  which  it  is  '^  performed,  or  towards  which  it  is  directed  ;  but 
God  is  to  be  worshipped  everywhere  in  spirit  and  in  truth ;  as  in  "^ 
private  families  ^^  daily,  and  ''•*  in  secret,  each  one  by  himself,  so  moi-e 
solemnly  in  the  public  assemblies,  which  are  not  carelessly,  nor  wil- 
fully to  be  ^^  neglected  or  forsaken,  when  God  by  his  word  or  pro\  i- 
dence  calleth  thereunto. 

7.  As  it  is  of  the  law  of  natui*e,  that  in  general  a  proportion  of 
time,  by  God's  appointment,  be  set  a^jart  for  the  worshiji  of  God,  so 

1  Psalm  xcv.  1—71,  xv.  2.  11  Col.  iii.  16;  Eph.  v.  19. 

2  John  xiv.  1.3,  14.  12  Matt,  xxviii.  19,  20. 

3  Uoin.  viii.  20.  13  1  Cor.  xi.  26. 

4  1  John  V.  U.  H  Esther  iv.  16;  Joel  ii.  12. 

5  1  Cor.  xiv.  16, 17.  is  Ex.  xv.  1,  etc.  ;  Psalm  cvii. 

«  1  Tim.  ii.  1,  2;  S:im.  vii.  29.  !«  John  iv.  21;  Mai.  i.  11;  1  Tim.  ii.  3. 

7  2  Sam.  xii.  21—1.3.  U  Acts  x.  2. 

8  1  John  v.  IG.  i.'^  Matt,  vi  11 ;  Psalm  Iv.  17. 

9  1  Tim   iv.  13.  1!'  Matt.  vi.  6. 

10  2Tiiii.  iv  2;  Luke  viii.  18.  20  Hcb  x  25;  Acts  ii.  42. 


lG-1  CONFESSIONS. 

by  liis  word,  in  a  positive,  moral,  and  perpetual  commandment,  bind- 
ing all  men,  in  all  ages,  lie  hath  particularly  appointed  one  day  in 
seven  for  a  ^  Sabbath  to  be  kept  holy  unto  him,  which  from  the  be- 
ginning of  the  world,  to  the  resurrection  of  Christ,  was  the  last  day 
of  the  week,  and  from  the  resurrection  of  Chi'ist  was  changed  into 
the  first  day  of  the  week,-  which  is  called  the  Lord's  day ;  and  is  to 
be  continued  to  the  end  of  the  world,  as  the  Christian  Sabbath ;  the 
observation  of  the  last  day  of  the  week  being  abolished. 

8.  The  Sabbath  is  then  kept  holy  unto  the  Lord,  when  men,  after 
a  due  preparation  of  their  hearts,  and  ordering  their  common  affairs 
aforehand,  do  not  only  observe  an  holy  ^  rest  all  the  day,  from  their 
own  works,  words,  and  thoughts,  about  their  worldlj'  employment  and 
recreations,  but  also  are  taken  up  the  whole  time  in  the  public  and 
private  exercises  of  his  worship,  and  in  the  duties  *  of  necessity 
and  mercy. 

CHAPTER    XXIII. 

OF  LAWFUL  OATHS  AND  VOWS. 

1.  A  lawful  oath  is  a  part  of  religious  worship  ^  wherein  the  per- 
son swearing  in  truth,  righteousness,  and  judgment,  solemnly  calleth 
God  to  witness  what  he  sweai'eth,^  and  to  judge  him  according  to 
the  truth  or  falseness  thereof. 

2.  The  name  of  God  only  is  that  by  which  men  ought  to  swear, 
and  therein  it  is  to  be  used  with  all  holy  fear  and  reverence ;  there- 
fore to  swear  vainly  or  rashly  by  that  glorious  and  dreadful  name, 
or  to  swear  at  all  by  any  other  thing,  is  sinful  and  to  be  "  abhorred ; 
yet  as  in  matter  of  weight  and  moment,  for  confirmation  of  truth,' 
and  ending  all  strife,  an  oath  is  warranted  by  the  word  of  God;  so 
a  lawful  oath  being  imposed,^  by  lawful  authority,  in  such  matters 
ought  to  be  taken. 

1  Exodus  XX.  8.  5  Exodus  xx.  7;  Deut.  x.  20;  Jer.  iv.  2. 

2  1  Corinthians  xvi.  1,  2;   Acts  xx.  7;     6  2  Chron.  vi  22,  23. 

Rev.  i.  10.  7  Matt.  v.  31-37;  James  v.  12. 

3  Isa.  Iviii.  13;  Neh.  xiii.  15—23.  8  Heb.  vi.  16;  Cor.  i.  13. 

4  Mutt.  xii.  1—13.  9  Neh.  xiii.  25 . 


APPENDIX.  10.3 

3.  Whosoever  takoth  an  oath,  warranted  by  tlie  Avord  of  God, 
ought  duly  to  consiiler  the  weiglitiue-ss  of  so  solemn  an  act,  and 
therein  to  avouch  nothing  but  what  he  knoweth  to  be  truth;  lor 
that  by  rash,  false,  and  vain  oaths,  the  ^  Lord  is  provoked,  and  for 
them  this  land  mourns. 

4.  An  oath  is  to  be  taken  in  the  plain  and  ^  common  sense  of  the 
words,  without  equivocation  or  mental  reservation. 

5.  A  vow,  which  is  not  to  be  made  to  any  creature,  but  to  (lod 
alone,'  is  to  be  made  and  performed  with  all  religious  care  and  faith- 
fulness ;  but  popish  monastical  vows,'*  of  perpetual  single  life,  pro- 
fessed *  poverty,  and  regular  obedience,  are  so  far  from  being  degrees 
of  higher  perfection,  that  they  are  superstitious,''  and  sinful  snares, 
in  which  no  Christian  may  entangle  himself. 


CHAPTER    XXIV. 

OF    THE     CIVIL    MAGISTRATE. 

1.  God,  the  supreme  Lord,  and  king  of  all  the  world,  hath  or- 
dained civil '  magistrates  to  be  under  him  over  tlie  people,  lor  his 
own  glory, and  the  public  good;  and  to  this  end  hath  armed  them  with 
the  power  of  the  sword,  fur  defence  and  encouragement  of  them 
that  do  good,  and  for  the  punishment  of  evil-doers. 

2.  It  is  lawful  for  Christians  to  accept  and  execute  the  office  of  a 
magistrate,  when  called  thereunto;  in  the  management  whereof,  as 
they  ought  especially  to  maintain  ®  justice,  and  peace,  according  to 
the  wholesome  laws  of  each  kingdom  and  commonwealth ;  so  for 
that  end  they  may  lawfully  now  under  the  New  Testament  ^  wage 
war  upon  just  and  necessary  occasions. 

3.  Civil  magistrates  being  set  up  by  God,  for  the  ends  aforesaid, 
subjection  in  all  lawful  things  commanded  by  tlu-ni,  ought  to  be 
yieliled  liy  us  in  the  Lord,  not  only  for  wrath  '"  but  for  conscience' 

1  Lev.  xix.  12;  Jer.  xxiii.  10.  C  M.att.  xix.  11. 

2  IValm  xxiv.  4.  ''  Kom.  xiii.  1—4. 

3  Psalm  Ixxvi.  11;  Gen.  xxviii.  20—22.  8  2  Sam.  xxiii.  3;  Psalm  Ixxxii.  3,  4. 

4  1  Cor.  vii.  2,  9.  !>  Luke  iii.  14. 

5  Kljli.  iv.  28.  10  Kom.  xiii.  5,  6,  7;  1  Pc-ter  ii.  17. 


166  CONFESSIONS. 

sake ;  and  we  ought  to  make  supplications  and  prayers  for  kings, 
and  all  that  are  in  authority,^  that  under  them  we  may  live  a  quiet 
and  peaceable  life,  in  all  godliness  and  honesty. 


CHAPTER    XXV. 

OF    MARRIAGE. 

1.  Marriage  is  to  be  between  one  man  and  one  woman  ;-  neither 
is  it  lawful  for  any  man  to  have  more  than  one  wife,  nor  for  any 
woman  to  have  more  than  one  husband  at  the  same  time. 

2.  Marriage  was  ordained  for  the  mutual  help  ^  of  husband  and 
wife,*  for  the  increase  of  mankind  with  a  legitimate  issue,  and  for  * 
preventing  of  uncleanness. 

3.  It  is  lawful  for^  all  sorts  of  people  to  marry,  who  are  able  with 
judgment  to  give  their  consent ;  yet  it  is  the  duty  of  Christians  ^  to 
marry  [only]  in  the  Lord ;  and  therefore  such  as  profess  the  true 
religion  should  not  marry  with  infidels,^  or  idolaters ;  neither  should 
such  as  are  godly  be  unequally  yoked,  by  marrying  with  such  as  are 
wicked  in  their  life,  or  maintain  damnable  heresy. 

4.  Marriage  ought  not  to  be  within  the  degrees  of  consanguinity  ' 
or  affinity  forbidden  in  the  word ;  nor  can  such  incestuous  marriage 
ever  be  made  lawful,  by  any  law  of  man  or  consent  of  parties  ^^  so 
as  those  persons  may  live  together  as  man  and  wife. 


CHAPTER    XXVI. 

OF    THE    CHURCH. 

1.    The  catholic  or  universal  church,  which  (with  respect  to  the 
internal  work  of  the  Spirit  and  truth  of  grace)  may  be  called  invisi- 

1  1  Tim.  ii.  1,  2.  6  Heb.  xiii.  4;  1  Tim.  iv.  3. 

2  Gen.  ii.  24;  Mai.  ii.  15;  Matt.  xix.  5,  6.  7  1  Cor.  vii.  39. 

3  Cen.  ii.  18.  8  Neh.  xiii.  25—27. 

4  (k'n.  i.  28.  9  Lev.  xviii. 

5  1  Cor.  vii.  2,  9.  10  Matt.  vi.  18;  1  Cor.  v.  1. 


APPENDIX.  1(J7 

l)U',  consists  of  tlic  whnlo  '  minibLT  of  tlie  elect,  that  Lave  been,  are, 
or  sliall  he  gathered  into  oni',  under  Christ,  the  head  thereof;  and  is 
tlie  spouse,  the  body,  the  fulness  of  him  that  filleth  all  in  all. 

2.  All  persons  throughout  the  world,  professing  the  faith  of  the 
gospel,  and  obedience  unto  God  by  Christ  according  unto  it,  not 
destroying  their  own  profession  by  any  errors  everting  the  Ibunda- 
tion,  or  unholiness  of  conversation,-  are  and  may  be  called  visiljJe 
saints  ;3  and  of  such  ought  all  particular  congregations  to  be  consti- 
tuted. 

3.  The  puiTst  churches  under  heaven  are  subject  ■'to  mixture 
and  error ;  and  some  have  so  degenerated  as  to  become  '  no  churches 
of  Christ,  but  synagogues  of  Satan  ;  nevertheless  Christ  always  hath 
had,  and  ever  shall  have,  a "  kingdom  in  this  world,  to  the  end 
thereof,  of  such  as  believe  in  him,  and  make  professions  of  his  name. 

4.  The  Lord  Jesus  Christ  is  the  head  of  the  church.  In  whom,  by 
the  appointment  of  the  Father,^  all  power  for  the  calling,  institution, 
order,  or  government  of  the  church,  is  invested  in  a  supreme  and 
sovereign  manner;  neither  can  the  Pope  of  Rome  in  any  sense  be 
head  thereof,  but  is  **  [no  other]  than  Antichrist,  that  man  of  sin,  and 
son  of  perdition,  that  exaltcth  himself  in  the  church  against  Christ, 
and  all  that  is  called  God ;  whom  the  Lord  shall  destroy  with  the 
brightness  of  his  coming. 

5.  In  the  execution  of  this  power  wherewith  he  is  so  entrusted, 
the  Lord  Jesus  calleth  out  of  the  world  unto  himself,  through  the 
ministry  of  his  word,  by  his  Spirit,''  those  that  are  given  unto  him 
by  his  Father,  that  they  may  walk  before  him  in  all  the '"  ways  of 
obedience,  which  he  prescribeth  to  them  in  his  word.  Those  thus 
called,  he  conmiandeth  to  walk  together  in  particular  societies,  or'^ 
churches,  for  their  mutual  edification,  and  the  due  performance  of 
that  public  worship  which  he  requireth  of  them  in  the  world. 

1  Hcb.  xii.  23;  Col.  i.  18;  Eph.  i.  20,  22,       «  Matt.  xvi.  18;  Psalm  Ixxii.  17,  cii.28; 

23,  V.  2.3,  27,  32.  Rev.  xii.  17. 

2  1  (or.  i.  2;   Acts  xi.  26.  7  Col.  i  18;  Matt,  xxviii.  18—20;  Eph. 

3  I!om.  i.  7;  Eph.  i.  20-22.  iv.  21,  22 

4  1  Cor.  XV. ;  Rev.  ii..  iil.  S  2  Tliess.  ii  2—9. 

5  Revelation  xviii.  2;  2  Thessalonians  9  .John  x.  16,  xii.  32. 

ii.  11,  12.  10  Matt,  xxviii.  20. 

11  Matt,  xviii.  15—20. 


1G8  CONFESSIONS. 

6.  The  members  of  these  churches  are^  saints  by  calling,  vi:<ibly 
manifesting  and  evidencing  (in  and  by  their  profession  and  walking) 
their  obedience  unto  that  call  of  Christ ;  and  do  willingly  consent  to 
walk  together  according  to  the  appointment  of  Christ,  giving  up 
themselves  to  the  Lord  and  one  to  another,  by  the  will  of  God,-  in 
professed  subjection  to  the  ordinances  of  the  gospel. 

7.  To  each  of  these  churches  thus  gathered  according  to  his  mind, 
declared  in  his  word,  he  hath  given  all  that  ^  power  and  authority, 
which  is  any  way  needful  for  their  carrying  on  that  order  in  worship 
and  discipline,  which  he  hath  instituted  for  them  to  observe,  with 
commands  and  rules,  for  the  due  and  right  exerting  and  executing 
of  that  power. 

8.  A  particular  church  gathered,  and  completely  organized,  ac- 
cording to  the  mind  of  Christ,  consists  of  officers  and  members :  and 
the  officers  appointed  by  Christ  to  be  chosen  and  set  apart  by  the 
church  (so  called  and  gathered)  for  the  peculiar  administration  of 
ordinances,  and  execution  of  power,  or  duty,  which  he  entrusts  them 
with,  or  calls  them  to,  to  be  continued  to  the  end  of  the  world,  are  * 
bishops  or  elders,  and  deacons. 

9.  The  way  appointed  by  Christ  for  the  calling  of  any  person,  fit- 
ted and  gifted  by  the  Holy  Spirit,  unto  the  office  of  bishop,  or  elder, 
in  the  church,  is  that  he  be  chosen  thereunto  by  the  common  ^  suffrage 
of  the  church  itself;  and  solemnly  set  apart  by  fasting  and  prayer, 
with  imposition  of  hands  of  the  **  eldership  of  the  church,  if  there 
be  any  before  constituted  therein  :  and  of  a  deacon  "  that  he  be 
chosen  by  the  like  suffrage,  and  set  apart  by  prayer,  and  the  like  im- 
position of  hands. 

10.  The  work  of  pastors  being  constantly  to  attend  the  service  of 
Christ,  in  his  churches,  in  the  ministry  of  the  word,  and  prayer " 
with  watching  for  their  souls,  as  they  that  must  give  an  account  to 
him  ;  it  is  incumbent  on  the  churches  to  whom  they  minister,  not 
only  to  give  them  all  due  respect,^  but  also  to  communicate  to  them 

1  Rom  i.  7;  1  Cor.  i.  2.  5  Acts  xiv.  23     See  the  original. 

2  Acts  ii.  41,  42,  v.  13, 14;  2  Cor.  ix.  1.3.  6  1  Tim.  iv.  14 

3  Matt,  xviii.  17,  18  ;  1  Cor.  v.  4,  5, 13;  7  Acts  vi.  3,  5,  6. 

2  Cor.  ii.  6—8.  8  Acts  vi.  4;  Heb.  xiii.  17. 

i  Acts  XX.  17,  v.  28;  Phil.  i.  1.  9  1  Tim.  v.  17, 18;  Gal.  vi.  6,  7. 


AITEXDIX.  IGO 

of  all  their  pood  tilings,  according;  to  their  ability,  so  as  they  iiuiv 
have  a  comfortable  supply,  without  being  themselves '  entangled  in 
secular  affairs ;  and  may  also  be  capable  of  exercising  2  hospitality 
towards  others  ;  and  this  is  required  by  the  ^  law  of  nature,  and  by 
the  express  order  of  our  Lord  Jesus,  who  hath  ordained,  that  they 
that  preach  the  gospel  should  live  of  the  gospel. 

11.  Although  it  be  incumbent  on  the  bishops  or  pastors  of  the 
churches  to  be  instant  in  preaching  the  word  by  way  of  office,  yet 
the  work  of  preacliing  the  word  is  not  so  peculiarly  confined  to 
them,  but  that  others  also  *  gifted  and  fitted  by  the  Holy  Spirit  for 
it,  and  approved  and  called  by  the  church,  may  and  ought  to  per- 
form it. 

12.  As  all  believers  are  bound  to  join  themselves  to  particular 
churches,  when  and  where  they  have  opportunity  so  to  do ;  so  all 
that  are  admitted  unto  the  privileges  of  a  church  are  also  ^  under 
the  censures  and  government  thereof,  according  to  the  rule  of 
Christ. 

1.3.  No  church  members,  upon  any  offence  taken  by  them,  having 
performed  their  duty  required  of  them  towards  the  person  they  are 
offended  at,  ought  to  disturb  any  church  order,  or  absent  themselves 
from  the  assemblies  of  the  church,  or  administration  of  any  ordi- 
nances, upon  the  account  of  such  offence  at  any  of  their  fellow-mem- 
bei-Sjbut  to  wait  upon  Christ,*^'  in  the  fiirther  proceeding  of  the  church. 

14.  As  each  church,  and  all  the  members  of  it,  are  bound  to^ 
pray  continually  for  the  good  and  prosperity  of  all  the  churches  of 
Christ,  in  all  places,  and  upon  all  occasions  to  further  it  (every  one 
within  the  bounds  of  their  places  and  callings,  in  the  exercise  of 
their  gifts  and  graces),  so  the  churches  (when  planted  by  the  provi- 
dence of  God,  so  as  they  may  enjoy  opportunity  and  advantage  for 
it),  ought  to  hold  ^  communion  amongst  themselves,  for  their  peace, 
increase  of  love,  and  mutual  edification. 

15.  Cases  of  difficulty  or  differences,  either  in  point  of  doctrine 
or  administration,  wherein  either  the  churches  in  general  are  con- 

1  2  Tim.  ii.  4.  »  1  These,  v.  14 ;  2  Thces.   iii.  6, 14, 15. 

2  1  Tim.  iii.  2.  6  Matt,  xviii.  15—17;  Eph.  iv.  2, 3. 
■5  1  Cor.  ix.  6, 14.  ^  Eph.  vi.  18;  I'salm  cxxii.  6. 

4  Acts  xi.  19—21;  1  Pet.  iv.  20,  21.  «  Rom.  xvi.  1,  2;  3  John  9,  10. 

15 


170  CONFESSIONS. 

cerned,  or  any  one  c-hnrcli,  In  their  peace,  union,  and  edification ;  or 
any  member  or  members  of  any  church  are  injured,  in  or  by  any 
proceedings  in  censures  not  agreeable  to  truth  and  order ;  it  is  ac- 
cording to  the  mind  of  Christ,  that  many  churches  holding  commun- 
ion together,  do  by  their  messengers  meet  to  consider  ^  and  give  their 
advice  in  or  about  that  matter  in  difierence,  to  be  reported  to  all  the 
churches  concerned ;  howbeit  these  messengers  assembled,  are  not 
entrusted  with  any  church  power,  properly  so  called ;  or  with  any 
jurisdiction  over  the  churches  themselves,  to  exercise  any  censures 
either  over  any  churches,  or  persons  ;  or  ^  to  impose  their  determina- 
tion on  the  churches  or  officers. 

CHAPTER    XXVII. 

OF    THE  COMMUNIOX    OF    SAINTS. 

1.  All  saints  that  are  united  to  Jesus  Christ,  their  head,  by  his 
Spirit  and  faith,  although  they  are  not  made  thereby  one  person 
with  him,  have  ^  fellowship  in  his  graces,  sufferings,  death,  resurrec- 
tion, and  glory ;  and  being  united  to  one  another  in  love,  they  ^  have 
communion  in  each  other's  gifts  and  graces,  and  are  obliged  to  the 
performance  of  such  duties,  public  and  private,  in  an  orderly  way,^ 
as  to  conduce  to  their  mutual  good,  both  in  the  inward  and  outward 
man. 

2.  Saints  by  profession,  are  bound  to  maintain  an  holy  fellowship 
and  communion  in  the  worship  of  God,  and  in  performing  such  other 
spiritual  services,^  as  tend  to  their  mutual  edification ;  as  also  in  re- 
lieving each  other  in  ^  outward  things,  according  to  their  several  abil- 
ities and  necessities ;  which  communion  according  to  the  rule  of  the 
gospel,  though  especially  to  be  exercised  by  them,  in  the  relations 
wherein  they  stand,  whether  in  ^  families  or  ^  churches,  yet  as  God  of- 
fereth  opportunity,  is  to  be  extended  to  all  the  household  of  faith, 

1  Acts  XV.  2,  4,  6,  22,  23,  25.  ^  5  1  Thess.  v.  11, 14;  Rom.  i.  12;  1  John 

2  2  Cor.  i.  24;  i.  John  iv.  1.  '  iii.  17,  18;  Gal.  vi.  10. 

3  1  John  i.  3;  John  i.  16;  Phil.  iii.  10;      6  Heb.  x.  24,  25,  iii.  12, 13. 

Rom.  vi.  5,  6.  7  Acts  xii.  29,  30. 

4  Eph.  iv.  15,  16;  1  Corinthians  jdi.  7,      ^  Eph.  vi.  4. 

iii.  21—23.  9  1  Cor.  xii.  14-27. 


APPENDIX.  171 

even  all  those  who  in  every  place  call  upon  the  name  of  the  Lord 
Jesus ;  nevertheless  their  communion  one  with  another  as  saints, 
doth  not  take  away,  or '  infringe  the  title  or  propriety  which  each 
man  hath  in  his  goods  and  possessions. 


CHAPTER    XXVIII. 

OF    BAPTISM    AXD    THE    LOUD's    SUPPER. 

1.  Baptism  and  the  Lord's  Supper  are  ordinances  of  positive 
and  sovereign  institution,  appointed  by  the  Lord  Jesus,  the  only 
lawgiver,  to  be  continued  in  his  church  -  to  the  end  of  the  world. 

2.  These  holy  api)oiiitinents  are  to  be  administered  by  those  only 
■who  are  rjualified,  and  thereunto  called  according  ^  to  the  couunis- 
sion  of  Christ. 

CHAPTER    XXIX. 

OF    BAPTISM. 

1.  Baptism  is  an  ordinance  of  the  New  Testament,  ordained  by- 
Jesus  Christ,  to  be  unto  the  party  baptized  a  sign  of  his  fellowship 
with  him  in  his  death  *  and  resurrection ;  of  his  being  engrafted  into 
him ;  of  ^  remission  of  sins ;  and  of  his  ®  giving  up  unto  God,  through 
Jesus  Christ,  to  live  and  walk  in  newness  of  life. 

2.  Those  who  do  actually  profess  ''  repentance  towards  God,  faith 
in,  and  obedience  to  our  Lord  Jesus,  are  the  only  proper  subjects 
of  this  ordinance. 

3.  The  outward  element  to  be  used  In  this  ordinance  *  is  water, 
wherein  the  party  is  to  be  baptized,  in  the  name  of  the  Father,  and 
ot  the  Son,  and  of  the  Holy  Spirit. 

4.  Immersion,  or  dipping  of  the  person  ^  in  water,  is  necessary  to 
the  due  administration  of  this  ordinance. 

1  Acts  V.  4;  Eph.  iv.  28.  s  Mark  i.  4;  Acts  xxvi.  16. 

2  M:itt.  xx\  iii.  19,  20;  1  Cor.  xi.  26.  G  Jlotn.  vi.  2,  4. 

3  Matt,  xxviii.  19;  1  Cor.  iv.  1.  7  Mark  xvi.  10;  Acts  viii.  36,  37. 

4  Kom    vi.  3—5;  Col.   ii.  12;  Galatians  8  Matt,  xxviii.  19,  20;  Acts  viii.  38. 

iii.  27.  9  Matt.  iii.  10;  John  iii.  23. 


172  CONFESSIONS. 

CHAPTER    XXX. 

OF    THK   lord's    SUPPER. 

1.  The  Supper  of  the  Lord  Jesus  was  instituted  by  him  the  same 
niiiht  wherein  he  was  betrayed,  to  be  observed  in  his  churches  unto 
the  end  of  the  world  for  the  perpetual  remembrance,  and  showing 
forth  the  sacrifice  of  himself  in  his  death,  *  confirmation  of  the  faith 
of  believers  in  all  the  benefits  thereof,  their  spiritual  nourishment 
and  growth  in  him,  their  further  engagement  in  and  to  all  duties 
which  they  owe  unto  him ;  ^  and  to  be  a  bond  and  pledge  of  their 
communion  with  him,  and  with  each  other. 

2.  In  this  ordinance  Christ  is  not  offered  up  to  his  Father,  nor 
any  real  sacrifice  made  at  all  for  remission  of  sin,  of  the  Cjuick  or 
dead,  but  only  a  memorial  of  that  ^  one  offering  up  of  himself,  by 
himself,  upon  the  cross,  once  for  all ;  and  a  spiritual  oblation  of  all  * 
possible  praise  unto  God  for  the  same.  So  that  the  popish  sacrifice 
of  the  mass  as  (they  call  it)  is  most  abominable,  injurious  to  Christ's 
own  only  sacrifice,  the  alone  propitiation  for  all  the  sins  of  the 
elect. 

3.  The  Lord  Jesus  hath,  in  this  ordinance,  appointed  his  minis- 
ters to  pray  and  bless  the  elements  of  bread  and  wine,  and  thereby 
to  set  them  apart  from  a  common  to  an  holy  use,  and  to  take  and 
break  the  bread ;  to  take  the  cup,  ^  and  (they  communicating  also 
themselves)  to  give  both  to  the  communicants. 

4.  The  denial  of  the  cup  to  the  people,  worshipping  the  elements, 
the  lifting  them  up  or  carrying  them  about  for  adoration,  and  reserv- 
ing them  for  any  pretended  religious  use,  ^  are  all  contrary  to  the 
nature  of  this  ordinance,  and  to  the  institution  of  Christ. 

5.  The  outward  elements  in  this  ordinance,  duly  set  apart  to  the 
uses  ordained  by  Christ,  have  such  relation  to  him  crucified,  as  that 
truly,  although  in  terms  used  figuratively,  they  are  sometimes  called 
by  the  name  of  the  things  they  represent,  to  wit,  the  ''  body  and 

1  1  Cor.  XV.  23—23.  5  1  Co;-.  11,  23—26,  etc. 

2  1  Cor.  X.  10,  17.  21.  C  Matt.  xxvi.  26—28,  x v.  9 ;  Exodus  xx. 

3  Heb.  ix.  2.5,  26,  28.  4,  5. 

4  1  Cor.  xi.  24;  Matt.  xxvi.  26.  27.  "  1  Cor.  xi.  27. 


APPENDIX.  173 

blood  of  Christ,  albeit  in  substance  and  nature,  they  still  remain 
truly  and  only  '  bread  and  wine,  as  they  were  before. 

G.  Tliat  doctrine  which  maintains  .a  change  of  the  substance  of 
bread  and  wine  into  the  substance  of  Christ's  body  and  blood  (com- 
monly called  transubstantialion),  by  consecration  of  a  priest,  or  by 
any  other  way,  is  repugnant  not  to  Scripture  ^  alone,  but  even  to 
common  sense  and  reason,  oveMhroweth  the  ^  nature  of  the  ordi- 
nance, and  hath  been  and  is  the  cause  of  manifold  superstitions, 
yea,  of  gross  idolatries. 

7.  Worthy  receivers  outwardly  partaking  of  the  visible  elements 
in  this  ordinance,  do  then  also  inwardly,  by  faith  really  and  indeed, 
yet  not  carnally  and  corporally,  but  spiritually  receive,  and  feed 
upon  Christ  crucified  ■•  and  all  the  benefits  of  his  death ;  the  body 
and  blood  of  Christ  being  then  not  corporally,  or  carnally,  but  spir- 
itually present  to  the  faith  of  believers  in  that  ordinance,  as  the 
elements  themselves  are  to  their  outward  senses. 

8.  All  ignorant  and  ungodly  persons,  as  they  are  unfit  to  enjoy 
communion  ^  with  Christ,  so  are  they  unworthy  of  the  Lord's  table, 
and  cannot,  without  great  sin  against  him,  while  they  remain  such, 
partake  of  these  holy  mysteries, ®  or  be  admitted  thereunto:  yea, 
whosoever  shall  receive  unworthily,  are  guilty  of  the  body  and  blood 
of  the  Lord,  eating  and  drinking  judgment  to  themselves. 


CHAPTER    XXXI. 

OF    THE   STATE   OF    MAX    AFTER    DEATH,  AND    OF    THE   RESUR- 
RECTION   OF    THE    DEAD. 

1.  The  bodies  of  men  after  death  return  to  dust,'  and  see  corrup- 
tion ;  but  their  soui><,  which  neither  die  nor  sleep,  having  an  immor- 
tal subsistence,  immediately  **  return  to  God  who  gave  them :  the 
souls  of  the   righteous,  being   then   made  perfect  in  holiness,  are 

1  1  Cor.  xi.  26.  v  28  5  2  Cor.  vi.  14. 15. 

2  Acts  iii.  21 ;  Luke  xxiv.  6,  v.  39.  G  1  Cor.  xi.  29:  Matt.  vii.  6. 

3  1  Cor.  xi.  24.  25.  "  Geu.  iii.  19;  Acts  xiii.  36. 

4  1  Cor.  X.  16,  xi.  23—20.  8  Eccl.  xii.  7. 

I'j* 


174  ■■  CONFESSIONS. 

received  into  paradise,  wlicre  they  are  with  Cliri.st,  and  lieliold  t'lo 
face  of  God,  in  light  ^  and  glory,  waiting  for  the  full  redemption  of 
their  bodies ;  and  the  souls  of  the  wicked  are  cast  into  hell,  where 
they  remain  in  torment  and  utter  darkness,  reserved  to  -  the  judj,- 
ment  of  the  great  day  ;  besides  these  two  places,  for  souls  separated 
from  their  bodies,  the  Scripture  acknowledgeth  none. 

2.  At  the  last  day,  such  of  the  saints  as  are  found  alive  shall  not 
sleep,  but  be  ^  changed ;  and  all  the  dead  shall  be  raised  up  with  the 
self-same  bodies,  and  ^  none  other ;  although  with  different  ^  tiualitles, 
which  shall  be  united  again  to  their  souls  for  ever. 

3.  The  bodies  of  the  unjust  shall,  by  the  power  of  Christ,  be 
raised  to  dishonor ;  the  bodies  of  the  just,  by  his  Spirit,  unto  honor,« 
and  be  made  conformable  to  his  own  glorious  bodv. 


CHAPTER     XXXII. 

OF    THE    LAST   JUDGMP:XT. 

1.  God  hath  appointed  a  day  wherein  he  will  judge  the  world 
in  righteousness,  by  "  Jesus  Christ ;  to  whom  all  power  and  judg- 
ment is  given  of  the  Father ;  in  which  day  not  only  the  *  apostate 
angels  shall  be  judged,  but  likewise  all  persons  that  have  lived  upon 
the  earth,  shall  appear  before  the  tribunal  of  Christ, "  to  give  an  ac- 
count of  their  thoughts,  words  and  deeds,  and  to  receive  according 
to  what  they  have  done  in  the  body,  whether  good  or  evil. 

2.  The  end  of  God's  appointing  this  day,  is  for  the  manifestation 
of  the  glory  of  his  mercy,  in  the  eternal  salvation  of  the  elect ;  ^°  and 
of  his  justice,  in  the  eternal  damnation  of  the  reprobate,  who  are 
"wicked  and  disobedient;  for  then  shall  the  righteous  go  into  evcr- 


1  Luke  xxiii.  48;  2  Cor.  v.  1,  6,  8;  Phil.  6  Acts  xxiv.  15;  John  v.  28,  29;  Ihil. 

i.  23;  llL'b.xii.  20.  iii.  21. 

2  Jude  vi.  7;  1  Peter  iii.  19;  Luke  xvi.  "  Acts  xvii.  31;  John  v.  22,  27. 

23,24.  8  1  Cor.  vi.  3;  Jude  6. 

3  1   Coriiitliiar.s  xv.   51,52;    1   Thessa-  !»2Cor.  v.  10;  Eccl.  xii.  14;  Matt.  xii. 

loniaus  iv.  17.  36;    Eom.  xiv.   10,  12;    Matt.  xxv. 

4  Job  xix.  2G,  27.  ^2,  etc. 

3  1  Cor.  XV.  42,  43.  Id  Kuin.  ix.  VJ,  23. 


ArPKNDIX.  17.5 

lasting  life,  and  receive  that  fulness  of  joy  and  glory,  with  everlast- 
ing reward,  in  the  presence  '  of  the  Lord;  but  the  wicked  who 
know  not  God,  and  obey  not  the  gospel  of  Jesns  Christ,  shall  be  cast 
into  eternal  torments,  and  -  punished  with  everlasting  destruction, 
from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power. 

3.  As  Christ  would  have  us  to  be  certainly  persuaded  that  there 
shall  be  a  day  of  judgment,  both  ^  to  deter  all  men  from  sin,  and  for 
the  greater  *  consolation  of  the  godly  in  their  adversity,  so  will  lie 
have  that  day  unknown  to  men,  that  they  may  shake  off  all  canial 
security,  and  be  always  watchful,  because  they  know  not  at  what 
hour  the  «  Lord  will  come,  and  may  ever  be  prepared  to  say,  "  Come 
Lord  Jesus,  come  quicklij.     Am  ex. 


CHAPTER    XXXIII. 

AX    APPENDIX    COXCERXIXG    BAPTISM. 

Whosoever  reads  and  imi)artially  considers  what  we  have  in 
our  foregoing  confession  declared,  may  readily  perceive  that  we  do 
not  only  concentre  with  all  other  true  Christians  on  the  word  of 
God  (revealed  in  the  Scriptures  of  truth),  as  the  foundation  and 
rule  of  our  faith  and  worship;  but  that  we  have  also  industriously 
endeavored  to  manifest,  that  in  the  fundamental  articles  of  Chris- 
tianity we  mind  the  same  things,  and  have  therefore  expressed  our 
belief  in  the  same  words  that  have  on  the  like  occasion  been  spoken 
by  other  societies  of  Christians  before  us. 

This  we  have  done,  that  those  who  are  desirous  to  know  the  prin- 
ciples of  religion  which  we  hold  and  practise  may  take  an  estimate 
from  ourselves  (who  jointly  concur  in  this  work),  and  may  not  Ije 
misguided,  either  by  undue  reports,  or  by  the  ignorance  or  errors  of 
particular  persons,  who,  going  under  the  same  name  with  ourselves, 
may  give  an  occasion  of  scandalizing  the  truth  we  profess. 

1  Matthew    xxv.    21,    34;    2    Timothy      3  2  (or.  v.  10.  11. 

'*■•  8-  4  2  Tlicfs.  i.  3.  '3.  7. 

2  Jlaft.  xxv.  4G,  Mark  ix.  48;  2  Tbess.  i.      r.  Ma:k  xiii.  35-37:  Luke  xiii  .3.5  33 

'-10.  G  Kev.  xxii.  20. 


1  *  O  CONFESSIONS. 

And  although  we  do  difTor  from  our  brethren  who  are  ptedohap- 
tists,  in  tlie  subject  and  administration  of  baptism,  and  sucli  other 
circumstances  as  have  a  necessary  dependence  on  our  observance 
of  that  ordinance,  and  do  frequent  our  own  assembhes  for  our  nm- 
tual  edification,  and  discharge  of  those  duties  and  services  Avhich  we 
owe  unto  God,  and  in  his  fear,  to  each  other ;  yet  we  would  not  be 
from  hence  misconstrued,  as  if  the  discharge  of  our  own  consciences 
herein  did  any  ways  disoblige,  or  alienate  our  affections  or  conver- 
sations from  any  others  that  fear  the  Lord ;  but  that  we  may  and 
do,  as  we  have  opportunity,  participate  of  the  labors  of  those  whom 
God  hath  endued  with  abilities  above  ourselves,  and  qualified  and 
called  to  the  ministry  of  the  word,  earnestly  desiring  to  approve 
ourselves  to  be  such  as  follow  after  peace  with  holiness ;  and  there- 
fore we  always  keep  that  blessed  Irenicum,  or  healing  word  of  the 
apostle  before  our  eyes :  If  in  any  thing  ye  he  otlienoise  minded,  God 
shall  reveal  even  this  unio  you ;  nevertheless^  tchereto  we  have  already 
attained,  let  us  walk  by  the  same  ride,  let  us  mind  the  same  thing} 

Let  it  not  therefore  be  judged  of  us  (because  much  hath  been 
written  on  this  subject,  and  yet  we  continue  this  our  practice  difler- 
ent  from  others)  that  it  is  out  of  obstinacy,  but  rather,  as  the  truth 
is,  that  we  do  herein,  according  to  the  best  of  our  understandings, 
worship  God  out  of  a  pure  mind,  yielding  obedience  to  his  precept, 
in  that  method  which  we  take  to  be  most  agreeable  to  the  Scriptures 
of  truth  and  primitive  practice. 

It  would  not  become  us  to  give  any  such  intimation  as  slionld 
carry  a  semblance  that  what  we  do  in  the  service  of  God  is  with  a 
doubting  conscience,  or  with  any  such  temper  of  mind,  that  we  do 
thus  for  the  present  with  a  reservation  that  we  will  do  otherwise 
hereafter  upon  more  mature  deliberation ;  nor  have  we  any  cause 
so  to  do,  being  fully  persuaded  that  what  we  do  is  agreeable  to  the 
will  of  God.  Yet  we  do  heartily  propose  this,  that  if  any  of  the 
servants  of  our  Lord  Jesus  shall,  in  the  spirit  of  meekness,  attempt 
to  convince  us  of  any  mistake,  either  In  judgment  or  practice,  we 
shall  diligently  ponder  his  arguments,  and  account  him  our  chief- 
est  friend  that  shall  be  an  instrument  to  convert  us  from  any  error 

1  rhil.  iii.  15, 16. 


APPENDIX.  1  i  7 

that  is  in  our  ways,  for  we  cannot  wittingly  do  any  tiling  against  tlie 
truth,  but  all  things  for  the  truth. 

And  therefore  we  have  endeavored  seriously  to  consider  what 
liath  been  already  otTered  for  our  satisfaction  in  this  jioint;  and  arc 
loth  to  say  more,  lest  we  should  be  esteemed  desirous  of  renewed 
contests  thereabout;  yet,  forasmuch  as  it  may  justly  be  expected 
that  we  show  some  reason  why  we  cannot  acquiesce  in  what  hath 
been  urged  against  us,  we  shall,  with  as  much  brevity  as  may  con- 
nist  with  i)lainness,  endeavor  to  satisfy  the  expectation  of  those  that 
shall  peruse  what  we  now  publish  in  this  matter  also. 

1.  As  to  those  Christians  who  consent  witli  us,  tliat  repentance 
from  dead  works  and  faith  towards  God  and  our  Loi-d  Jesus  Christ, 
is  required  in  persons  to  be  baptized;  and  do  therefore  supply  ihe 
defect  of  the  infant  (being  incapable  of  making  confession  of  either) 
by  others,  who  do  undertake  these  things  for  it.  Although  we  do  find 
by  church  history  that  this  hath  been  a  very  ancient  practice,  yet 
considering  that  the  same  Scripture  ^  which  does  caution  us  against 
censuring  our  brother,  with  whom  we  shall  all  stand  before  the 
judgment-seat  of  Christ,  does  also  instruct  us,  that  every  one  of  us 
shall  give  an  account  of  himself  to  God,  and  whatsoever  is  not  of 
faith  is  sin;  therefore  we  cannot  for  our  own  parts  be  persuaded  in 
our  own  minds  to  build  such  a  practice  as  this  upon  an  unwritten 
tradition  ;  but  do  rather  choose,  in  all  points  of  faith  and  worship, 
to  have  recourse  to  the  holy  Scriptures  for  the  information  of  our 
judgment  and  regulation  of  our  practice ;  being  well  assured  that  a 
conscientious  attending  thereto  is  the  best  way  to  j)revent  and  rec- 
tify our  defects  and  errors.-  And  if  any  such  case  hajipen  to  be 
debated  between  Christians,  which  is  not  plainly  determinable  by 
the  Scriptures,  we  think  it  safest  to  leave  such  things  uiidecidod, 
until  the  second  coming  of  our  Lord  Jesus;  as  they  did  in  the 
church  of  old,  until  there  should  arise  a  priest  with  Urim  and  Thum- 
niim,  that  might  certainly  inform  them  of  the  mind  of  God  there- 
about.'^ 

2.  As  for  those  our  Christian  brethren,  who  do  ground  their  ar^ni- 
ments  for  infants'  baptism   upon   a  presumed  fccderal  holiness  or 

1  Kom.  xiv.  4,  10,  12,  23.  2  2  Tim.  iii.  16,  17.  3  Ezra  ii.  G2,  6.3. 


178  CONFESSIONS. 

church  membersliip,  we  conceive  they  are  deficient  in  this  —  that, 
albeit  this  covenant  hoHness  and  membership  should  be  as  is  sup- 
posed, in  reference  unto  the  infants  of  believers,  yet  no  command 
for  infant  baptism  does  immediately  and  directly  result  from  such  a 
quality  or  relation. 

All  instituted  worship  receives  its  sanction  from  the  precept,  and 
is  to  be  thereby  governed  in  all  the  necessary  circumstances  thereof. 

So  it  was  in  the  covenant  that  God  made  with  Abraham  and  his 
seed,  the  sign  whereof  was  appropriated  only  to  the  male,  notwith- 
standing that  the  female  seed,  as  well  as  the  male,  were  compre- 
hended in  the  covenant,  and  part  of  the  church  of  God ;  neither 
was  this  sign  to  be  affixed  to  any  male  infant  till  he  was  eight  days 
old,  albeit  he  was  within  the  covenant  from  the  first  moment  of  his 
life;  nor  could  the  danger  of  death,  or  any  other  supposed  necessity, 
"warrant  the  circumcising  of  him  before  the  set  time,  nor  was  there 
any  cause  for  it ;  the  conuiaination  of  being  cut  oflf  from  his  people 
being  only  upon  the  neglect  or  contelnpt  of  the  precept. 

Righteous  Lot  was  nearly  related  to  Abraham  in  the  flesh,  and 
contemporary  with  him,  when  this  covenant  was  maile ;  yet,  inas- 
much as  he  did  not  descend  from  his  loins,  nor  was  of  his  household 
family  (although  he  was  of  the  same  household  of  faith  with  Abra- 
ham), yet  neither  Lot  himself  nor  any  of  his  posterity  (because  of 
their  descent  from  him)  were  signed  with  the  signature  of  this  cov- 
enant that  was  made  with  Abraham  and  his  seed. 

This  may  suffice  to  show  that  where  there  was  both  an  express 
covenant  and  a  sign  thereof,  such  a  covenant  as  did  separate  the 
persons  with  whom  it  was  made  and  all  their  offspring  from  all  the 
rest  of  the  world,  as  a  people  holy  unto  the  Lord,  and  did  constitute 
them  the  visible  church  of  God  (though  not  comprehensive  of  all 
the  faithful  in  the  world),  yet  the  sign  of  this  covenant  was  not 
affixed  to  all  the  persons  that  were  within  this  covenant,  nor  to  any 
of  them,  till  the  prefixed  season ;  nor  to  other  faithful  servants  of 
God  that  were  not  of  descent  from  Abraham.  And,  conse(|uent'y, 
that  it  depends  purely  upon  the  will  of  the  lawgiver  to  determine 
what  shall  be  the  sign  of  his  covenant,  unto  whom,  at  what  season, 
and  upon  what  terms  it  shall  be  affixed. 

If  our  brethren  do  suppose  baptism  to  be  the  seal  of  the  covenant 


APPENDIX.  170 

wlikli  God  makes  with  every  believer  (of  which  the  Scriptures  are 
ahogether  silent),  it  is  not  our  concern  to  contend  with  them  herein  ; 
yet  we  conceive  the  seal  of  that  covenant  is  the  indwelling  of  tiie 
Spirit  of  Christ  in  the  particular  and  individual  persons  in  whom  he 
resides,  and  nothing  else.  Neither  do  they  or  we  suppose  that  bap- 
tism is  in  any  such  manner  substituted  in  the  place  of  circumcision, 
as  to  have  the  same  (and  no  other)  latitude,  extent,  or  terms  than 
circumcision  had.  For  that  was  suitcil  only  tor  the  male  children : 
baptism  is  an  ordinance  suited  for  every  believer,  whether  male  or 
female.  That  extended  to  all  the  mnlcs  that  were  born  in  Abra- 
ham's house,  or  bought  with  his  money,  equally  with  the  males  that 
jiroceeded  from  his  own  loins ;  but  baptism  is  not  so  far  extended  in 
any  true  Christian  church  that  we  know  of,  as  to  be  administered  to 
all  the  poor  infidel  servants  that  the  membci's  thereof  purchase  lor 
their  service,  and  introduce  into  their  families,  nor  to  the  children 
born  of  them  in  their  house. 

But  we  conceive  the  same  parity  of  reasoning  may  hold  for  the 
ordinance  of  baptism  as  for  that  of  circumcision,'  viz.,  one  law  for 
the  stranger  as  for  the  home-born.  If  any  desire  to  be  admitted  to 
all  the  ordinances  and  privileges  of  God's  house,  the  door  is  open ; 
upon  the  same  terms  that  any  one  person  was  ever  admitted  to  all  or 
any  of  those  privileges  that  belong  to  the  Christian  church,  may  all 
persons  of  right  challenge  the  like  admission. 

As  for  that  text  of  Scripture,^  He  received  circumcision,  a  seal  of 
riffhfrousness  of  the  faith,  which  he  had  yet  being  wicircumciaed ;  we 
conceive,  if  the  apostle's  scope  in  that  place  be  duly  attended  to,  it 
will  appear  that  no  argument  can  be  taken  from  thence  to  enforce 
infant  baptism.  And  forasmuch  as  we  find  a  full  and  fair  account 
of  those  words  given  by  the  learned  Dr.  Lightfoot  (a  man  not  lo  be 
suspected  of  partiality  in  this  controversy),  in  his  Ilor.  Ilcbrai.  on 
the  1  Cor.  vii.  19,  p.  42,  43,  we  shall  transcribe  his  words  at  large, 
without  any  comment  of  our  own  ujion  them. 

Circiimcisio  nihil  est  ratione  liabiti  Circumci^'ion  i?  notliinfj,  if  we  respect 
tL'tnporis.  jam  enim  evaiiuerat,  adim-  tlie  time,  for  now  it  was  without  use, 
jjlcto     pracipue     ejus     fine    ob    quem      that  end  of  it  being  esi)ecially  fullilled 

1  Exodus  xii.  49.  2  Rom.  iv.  11. 


ISO 


CONFESSIONS. 


fuerat  instituta;  istum  finem  exhibet 
apostolus  iu  verbis  istis,  Koni.  iv.  11. 
a.ppay7ba  ttjs  SiKaioavvns  Trjs  iria- 
Tecos"  rfjs  tv  aKpo^ucTTia  At  vereor 
lie  i  plerisque  versioiiibus  non  satis 
apteutur,  ad  liuem  ciicumcisionis,  et 
scopiim  apostoli,  dura  ab  iis  iuterseri- 
tur  aliquid  de  suo. 


for  which  it  had  been  instituted :  this 
end  the  apostle  declares  in  these  words, 
Rom.  iv.  11,  (T<ppayiSa,  etc.  But  1  fear 
that  by  most  translations  they  are  not 
sutficiently  suited  to  the  end  of  circum- 
cision and  tlie  scope  of  the  apostle, 
whilst  something  of  their  own  is  by 
them  inserted. 


And  after  the  doctor  bath  represented  divers  versions  of  the 
words,  agreeing,  for  the  most  part,  in  sense  with  that  which  we  have 
in  our  bibles;,  he  thus  proceeds : 


Alise  iu  eundem  sensum,  ac  si  circum- 
cisio  daretur  Abrahamo  in  sigillum 
justitiffi  istius,  quam  ille  liabuit,  dum 
adliuc  foret  prsputiatus;  quod  non 
iie;;abimus  aliqualiter  verum  esse,  at 
credimus  circumcisionem  longe  alio 
pra'cipue  respexisse. 

Liceat  mihi  verba  sic  reddere :  et 
signum  accepit  circumcisionis,  sigillum 
justitiie  fidei,  qu;e  futura  in  prajputio; 
qu.Tj  futura  dico,  non  qufe  fuerat.  Kou 
qua?  fuerat  Abrahamo  adhuc  pra^putia- 
to,  sed  quK  futura  semini  ejus  pr<Epu- 
tiafo,  id  est.  gentilibus,  fidem  olim 
Abrahami  imitaturis. 


Nunc  adverte  bene  qua  occasione  in- 
stituta  Abrahamo  circumcisio,  ponens 
tibi  ante  oculos  historiam  ejus.  Gen. 
xvii. 

Fit  primo  ei  ha;c  promissio,  Multa- 
tarum  gentium  eris  tu  pater  (quonam 
sensu  explicat  apostolus,  isto  capite)  et 
subinde  subjungitur  duplex  sigillum  rei 
corroborandae;  immutatio  scilicet  nom- 
inis  Abrami  in  Abrahamum;  et  institu- 
tio  circumcisionis:  ver.  4.  Ecce  milii 
tecum  est  feed  us,  eris  tu  pater  multarum 
gentium.  Quare  vocatum  est  nomeu 
ejus  AbrahamusI  In  sigillationem  hu- 
jus  promissionis.  T«  pater  eris  mul- 
tarum gentium.  Et  quare  instituta  ei 
circumcisio?    In  sigillationem  ejusdem 


Other  versions  are  to  the  same  pur- 
pose; as  if  circumcision  was  given  to 
Abraham  for  a  seal  of  that  rigliteous- 
ness  which  he  had,  being  yetuncircuni- 
cised,  wliich  we  will  not  deny  to  be  in 
some  sense  true;  but  we  believe  that 
circumcision  had  chietiy  a  far  different 
respect. 

Give  me  leave  thus  to  render  the 
words:  And  he  received  the  sign  of 
circumcision,  a  seal  of  the  righteous- 
ness of  faith,  which  was  to  be  in  the 
uncircumcision.  Which  was  to  be  (I 
say),  not  which  had  been;  not  that 
which  Abraham  had  whilst  he  was  yet 
uncircumcised,  but  which  his  uncir- 
cumcised  seed  should  have;  that  is,  the 
Gentiles,  who  in  time  to  come  should 
imitate  the  faith  of  Abraham. 

Now,  consider  well  on  what  occasion 
circumcision  was  instituted  unto  Abra- 
ham, setting  before  thine  eyes  the  his- 
tory thereof.    Gen.  xvii 

This  promise  is  first  made  unto  him, 
Thou  shall  be  the  father  of  many  nations 
(in  what  sense  the  apostle  explaineth 
in  that  chapter),  and  then  there  is  sub- 
joined a  double  seal  for  the  confirma- 
tion of  the  thing,  to  wit,  the  change  of 
the  name  Abram  into  Abraham,  and 
the  institution  of  circumcision,  ver.  4, 
Behold,  as  for  me,  my  covenant  is  with 
thee,  and  thou  shall  be  the  father  of  many 
nations.  Wherefore  was  his  name  called 
Abraham  ?  For  the  sealing  of  his  prom- 
ise.     Thou   shall  be   the  father   of  many 


APPENDIX. 


ISl 


promissionia.  Tu  pntcr  oris  multarum  nntions.  And  wliprofore  was  circtim- 
gi'iiliuin.  Ita  ut  )iic  sit  seiisus  iipostoli,  cisioii  iiistitiitL'd  to  liiiii !  For  the  m'.iI- 
iiistitiitioni  ciiciinicisioiiis  coiigiueutis-  iiig  of  tlicsanic  pioniise.  T/ioit  slitili  he 
siiniKs;  accopit  si'tiiiiin  ciiciiincisioiiis,  the  father  of  miiny  nn:  ions.  80  that  this 
sigilluni  jiistitiu;  luk'i.  qiiam  o'ini  erat  is  the  sense  of  the  »|iostU-,  most  a;;ree- 
inciriMinicisio  (vel  (jclitiics)  habituni  et  "b'e  to  the  institution  of  cireiiniclsion  ; 
aUcp'tUia.  Jie  received  the  si;;n  of  circumcision,  a 

seal  of  the  rij,'hteoiisness  of  faith,  wi.icU 
in  time  to  come  the  unciicnnici^ii'ii  (or 
tlie  Gentiles)  should  lia\e  and  obtain. 


Dnplex  semen  erat  Abrahnmo,  natu- 
rale,  Jiida^orum;  et  lii:ele,  };enti!iuni 
crcdentiuni:  signatur  nutnialc  signo 
circunici.^ionis,  primo  quidem  in  sui 
distinctioneni,  ab  omnibus  aliis  genti- 
bus,  dum  ea;  non  ad  hue  loreut  semen 
Abraliatni;  at  pi'a'cii)ue  in  niemoriam 
jnstilicationis  gentium  per  fidem,  cum 
tandem  forent  ejus  semen.  Cessatura 
ergo  merito,  erat  circumcisio,  cum 
introducerentur  Gentiles  ad  tidcm, 
quippc  quod  tunc  finem  suum  ultimum 
ac  pra'cipuum   obtiuuerat,  et  periude 

T]  TTSplTOfJ.^  ouoef. 


Abraham  had  a  twofold  seed,  iiiitit- 
ral,  of  the  Jews;  and.  taithful,  of  the 
believing  Oentilesj  his  natural  seed 
was  signed  with  the  sign  of  circum- 
cision, (irst,  indeed,  for  the  distinguish- 
ing of  them  from  all  other  natioi;s, 
whilst  they  as  yet  were  not  the  seed  of 
Abraham,  but  especially  lor  the  nie- 
moiial  of  the  justilication  of  the  Oen- 
tiles  by  faith,  when  at  length  they 
should  become  his  seed.  Therefore, 
circumcision  was  of  right  to  cease  when 
the  tientiles  were  biought  into  the 
fuith,  forasmuch  as  then  it  had  obtained 
its  last  and  chief  end,  and  theuceforth 
circumcision  is  uothing. 


Thus  far  he,  ■which  we  earnestly  desire  may  be  seriously  weislierl, 
for  we  plead  not  bis  authority,  but  the  evidence  of  truth  in  his 
■words. 

3.  Of  whatsoever  nature  the  holiness  of  the  children  mentioned  ^ 
be,  yet  they  who  do  con(dude  that  all  such  children  (whether  infants, 
or  of  riper  years)  have  from  hence  an  immediate  right  to  baptism, 
do,  as  we  conceive,  put  more  into  the  conclusion  than  will  be  found 
in  the  premises. 

For  although  we  do  not  determine  positively  concerning  the  apos- 
tles' scope  in  the  holiness  here  mentioned,  so  as  to  say,  it  is  this  or 
that,  and  no  other  thing ;  yet  it  is  evident,  that  the  apostle  does  by  it 
determine  not  only  the  lawfulness,  but  the  expedience  also  of  a  be- 
liever's cohabition  with  an  unbeliever  in  the  state  of  marriage. 

And  we  do  think  that,  although  the  apostle's  asserting  of  the  un- 
believing yoke-fellow  to  be  sanctified  by  the  believer  should  carry 


16 


1  1  Cor.  vii.  12. 


182  CONFESSIONS. 

ill  it  somewhat  more  tlian  is  in  the  bare  marriage  of  two  infidels, 
because  although  the  marriage  covenant  have  a  divine  sanction  so 
as  to  make  the  wedlock  of  two  unbelievers  a  lawful  action,  and 
their  conjunction  and  cohabition  in  that  respect  undefiled,  yet  there 
might  be  no  ground  to  suppose  from  thence,  that  both  or  either  of 
their  persons  are  thereby  sanctified ;  and  the  apostle  urges  the  co- 
habition of  a  believer  with  an  infidel  in  the  state  of  wedlock  from 
this  ground,  that  the  unbelieving  husband  is  sanctified  by  the  believ- 
ing wife ;  nevertheless,  here  you  have  the  influence  of  a  believer's 
faith  ascending  from  an  inferior  to  a  superior  relation  ;  from  the 
wife  to  the  husband,  who  is  her  head,  before  it  can  descend  to  their 
offspring.  And,  therefore,  we  say,  whatever  be  the  nature  or  extent 
of  the  holiness  here  intended,  we  conceive  it  cannot  convey  to  the 
children  an  immediate  right  to  baptism;  because  it  would  then  be  of 
another  nature,  and  of  a  larger  extent,  than  the  root  and  original 
from  whence  it  is  derived.  For  it  is  clear,  from  the  apostle's  argu- 
ment, that  holiness  cannot  be  derived  to  the  child  fi-om  the  sanctity 
of  one  parent  only  ;  if  either  father  or  mother  be  (in  the  sense  in- 
tended by  the  apostle)  unholy  or  unclean,  so  will  the  child  be  also ; 
therefore,  for  the  production  of  a  holy  seed,  it  is  necessary  that 
both  the  parents  be  sanctified.  And  this  the  apostle  positively  as- 
serts in  the  first  place  to  be  done  by  the  believing  parent  although 
the  other  be  an  unbeliever,  and  then,  consequentially,  from  thence 
arguesj  the  holiness  of  their  children.  Hence,  it  follows,  that  as  the 
children  have  no  other  holiness  than  what  they  derive  from  their 
parents,  so  neitlier  can  they  have  any  right  by  this  holiness  to  any 
sjiiritual  privilege,  but  such  as  both  their  parents  did  also  partake 
of;  and  therefore,  if  the  imbelieving  parent  (though  sanctified  by  the 
believing  parent)  have  not  thereby  a  right  to  baptism,  neither  can 
we  conceive  that  there  is  any  such  privilege  derived  to  the  children 
by  their  birth-holiness. 

Besides,  if  it  had  been  the  usual  practice  in  the  apostles'  days  for 
the  father  or  mother,  that  did  believe,  to  bring  all  their  children 
with  them  to  be  baptized,  then  the  holiness  of  the  believing  Co- 
rinthians' children  would  not  at  all  have  been  in  question  when  this 
epistle  was  written  ;  but  might  have  been  argued  from  their  passing 
under  that  ordinance,  which  represented  their  new  birth,  although 


APPENDIX.  183 

thov  had  derived  no  holiness  from  their  parents  by  their  first  birth  ; 
and  would  have  lain  as  an  exception  against  the  apostle's  ini'erenee, 
else  icere  your  children  unclean,  etc.  But  of  the  sanetifieation  of  all 
the  ehildren  of  every  believer  by  this  ordinance,  or  any  otlicr  way 
than  what  is  before  mentioned,  the  Scripture  is  altogether  silent. 

This  may  be  also  added,  that  if  this  birtli-holiness  do  ([ualily  all 
the  ihildreu  of  every  believer  for  the  ordinance  of  baptism,  why 
not  for  all  other  ordinances  ?  for  the  Lord's  supper,  as  was  pi-ac- 
ticed  for  a  long  time  together?  for  if  recourse  be  had  to  what  the 
Scriptures  speak  generally  of  this  subject,  it  will  be  ibund  that  the 
same  qualities  which  do  entitle  any  person  to  baptism,  do  also  for 
the  participation  of  all  the  ordinances  and  privileges  of  the  house 
of  (lod  that  are  common  to  all  believers. 

Whosoever  can  and  does  interrogate  his  good  conscience  towards 
God,  when  he  is  baptized  (as  every  one  must  do  that  makes  it  to 
himself  a  sign  of  salvation),  is  capable  of  doing  the  same  thing  in 
every  other  act  of  worship  that  he  performs. 

4.  The  arguments  and  inferences  that  are  usually  brought  for  or 
against  infant  baptism,  from  those  few  instances  which  the  Scriptures 
afford  us  of  whole  families  being  baptized,  are  only  conjectural,  and 
therefore  cannot  of  themselves  be  conclusive  on  either  hand ;  vet  in 
regard  most  that  treat  on  this  subject  of  infant  baptism  do  (as  ihcv 
conceive)  improve  these  instances  to  the  advantage  of  their  argu- 
ment, we  think  it  meet  (in  like  manner,  as  in  the  cases  before  men- 
tioned, so  in  this)  to  show  the  invalidity  of  such  inferences. 

Cornelius  ivorsh ipped  God  tcith  all  his  house.  The  jailor  and  Cris- 
pus,  the  chief  ruler  of  the  synagogue,  believed  God  with  each  of 
their  houses.  The  household  of  Stephanus  addicted  themselves  to 
the  ministry  of  the  saints:  so  that  thus  far  worshipping  and  believ- 
ing runs  parallel  with  baptism.  And  if  Lydia  had  been  a  married 
person  when  she  believed,  it  is  probable  her  husband  would  also 
have  been  named  by  the  apostle,  as  in  like  cases,  inasmuch  as  lie 
would  have  been  not  only  a  part,  but  the  head  of  that  baptized 
household. 

Who  can  assign  any  probable  reason  why  the  apostle  should  make 
meiiti(Mi  of  four  or  five  households  being  baptized  and  no  more  ?  or 


184  CONFESSIONS. 

why  he  does  so  often  vary  In  the  metliod  of  his  salutations,  ^  some- 
times mentioning  only  particular  persons  of  great  note,  other  times 
such  and  the  church  in  their  house  ?  the  saints  that  were  with  them, 
and  them  belonging  to  Narcissus,  wlio  were  in  the  Lord ;  thus  salut- 
ing either  whole  families,  or  part  of  families,  or  only  particular  per- 
sons In  fiimilies,  considered  as  they  were  In  the  Lord.  For  If  It  hail 
been  a  usual  practice  to  baptize  all  children  with  their  parents,  thei-e 
were  then  many  thousands  of  the  Jews  which  believed,  and  a  great 
number  of  the  Gentiles,  in  most  of  the  principal  cities  in  the  world, 
and  among  so  many  thousands,  it  is  more  than  ])robable  there  would 
have  been  some  thousands  of  households  baptized ;  why  then  should 
the  apostle  in  this  respect  signalize  one  family  of  the  Jews  and  three 
or  four  of  the  Gentiles,  as  particular  instances  in  a  case  that  was 
common  ?  Whoever  supposes  that  we  do  wilfully  debar  our  children 
from  the  benefit  of  any  promise  or  privilege  that  of  right  belongs  to 
the  children  of  believing  j)arents,  they  do  entertain  over-severe 
thoughts  of  us.  To  be  without  natural  affections  Is  one  of  the  char- 
acters of  the  worst  of  persons  In  the  Avorst  of  times.  We  do  freely 
confess  ourselves  guilty  before  the  Lord,  in  that  we  have  not  with 
more  circumspection  and  diligence  trained  up  those  that  relate  to  us 
In  the  fear  of  the  Lord ;  and  do  humbly  and  earnestly  pray,  that 
omissions  herein  may  be  remitted,  and  that  they  may  not  redound 
to  the  prejudice  of  ourselves  or  any  of  ours ;  but  with  respect  to 
that  duty  that  Is  Incumbent  on  us,  we  acknowledge  ourselves  obliged 
by  the  precepts  of  God  to  bring  up  our  cliildren  in  the  nurture  and 
admonition  of  the  Lord,  to  teach  them  his  fear,  both  by  Instruction 
and  example ;  and  should  we  set  light  by  this  precept,  it  would  dem- 
onstrate that  we  are  more  vile  than  the  unnatural  heathen,  that  like 
not  to  retain  God  in  their  knowledge ;  our  baptism  might  then  be 
justly  accounted  as  no  baptism  to  us. 

There  are  many  special  promises  that  do  encourage  us,  as  well  as 
precepts  that  do  oblige  us  to  the  close  pursuit  of  our  duty  herein  ; 
that  God  Avhom  we  serve,  being  jealous  of  his  worship,  threatens  the 
visiting  of  the  father's  transgression  upon  the  children,  to  the  third 
and  fourth  generation  of  them  that  hate  him ;  yet  does  more  abun- 

1  Rom.i.  6. 


APPENDIX.  185 

il.uitly  oxtond  liis  merry,  oven  to  tliousand.s  (respoetinn;  (]i,.  olF^priii" 
ami  succeeding  generations)  of  them  tliat  love  him  and  keep  iiis 
commands. 

When  our  Lord  rebuked  his  disciples  for  proliiliiting  the  access 
of  little  children  that  were  brought  to  him  that  he  might  pray  over 
them,  lay  his  hands  upon  them,  and  bless  them,  [he]  does  declare, 
that  of  such  is  (he  kingdom  of  God.  And  the  apostle  Peter,  in 
answer  to  their  in<iuiry  that  desired  to  know  what  they  must  do 
to  be  saved,  does  not  only  instruct  them  in  the  necessary  duty  of 
repentance  and  baptism,  but  does  also  thereto  encourage  them,  by 
that  promise  which  had  reference  both  to  them  and  their  children. 
If  our  Ivord  Jesus  in  the  ibre-mentioned  place,  do  not  respect  the 
qualities  of  children  (as  elsewhere)  as  to  their  meekness,  humility, 
and  sincerity,  and  the  like,  but  intend  also,  that  those  very  persons, 
and  such  like,  appertain  to  the  kingdom  of  God ;  and  if  the  apostle 
Peter,  in  mentioning  the  aforesaid  promise,  do  respect  not  onlv  tlie 
present  and  succeeding  generations  of  those  Jews  that  heard  him 
(in  Avhich  sense  the  same  phrase  doth  occur  in  Sciipture),  but  also 
the  immediate  offspring  of  his  auditors ;  whether  the  promise  relate 
t^  the  gift  of  the  Holy  Spirit,  or  of  eternal  life,  or  any  grace,  or 
privilege  tending  to  the  obtaining  thereof;  it  is  neither  our  concern, 
nor  our  interest,  to  confine  the  mercies  and  promises  of  God  to  a 
more  narrow  or  less  compass  than  he  is  pleased  graciously  to  offer 
and  intend  them;  nor  to  have  a  light  esteem  of  them;  but  aie 
obliged  in  duty  to  God,  and  affection  to  our  children,  to  plead  ear- 
nestly with  God,  and  use  our  utmost  endeavors,  that  both  ourselves 
and  our  offspring  may  be  partakers  of  his  mercies  and  gracious 
promises.  Yet  we  cannot,  from  either  of  these  texts,  collect  a  suffi- 
cient warrant  for  us  to  baptize  our  children  before  they  are  in- 
structed in  the  principles  of  the  Christian  religion. 

For,  as  to  the  instance  in  little  children,  it  seems,  by  the  disciples 
forbidding  them,  that  they  were  brought  upon  some  other  account, 
not  so  frequent  as  baptism  must  be  supposed  to  have  been,  if  from 
the  beginning  believers'  children  had  been  admitted  thereto;  and 
no  account  is  given  whether  their  parents  were  baptized  believers 
or  not.  And  as  to  the  instance  of  the  apostle,  if  the  following 
words  and  practice  may  be  taken  ns  an  interpretation  of  the  scope 

10* 


180  CONFESSIONS. 

of  tbat  promise,  we  cannot  conceive  it  does  refei"  to  infant  baptism, 
because  the  text  does  presently  subjoin,  then  they  that  gkidhj  received 
the  -word  were  baptized. 

That  there  were  some  believing  children  of  believing  parents  in 
the  apostles'  days  is  evident  from  the  Scriptures,  even  such  as  were 
then  in  their  father's  family,  and  under  their  parents'  tuition  and 
education ;  to  whom  the  apostle,  In  several  of  his  epistles  to  the 
churches,  giveth  commands  to  obey  their  parents  in  the  Lord  ;  and 
does  allure  their  tender  years  to  hearken  to  this  pi-ecept,  by  remind- 
ing them  that  it  is  the  first  command  with  promise. 

And  it  is  recorded  by  him  for  the  praise  of  Timothy,  and  encour- 
agement of  parents,  betimes  to  Instruct,  and  children  early  to  attend 
to  godly  instruction,  that,  airh  Pp4<povs,  from  a  child  he  had  known  the 
holy  Scriptures. 

The  apostle  John  rejoiced  greatly  when  he  found  the  children  of 
the  elect  lady  walking  in  the  truth ;  and  the  children  of  her  elect 
sister  join  with  the  apostle  in  his  salutation. 

But  that  this  was  not  generally  so,  that  all  the  children  of  believ- 
ers were  accounted  for  believers  (as  they  would  have  been  if  they 
had  been  all  baptized),  may  be  collected  from  the  character  which 
the  apostle  gives  of  jiersons  fit  to  be  chosen  to  eldership  in  the 
church,  which  was  not  common  to  all  believers ;  among  others,  this 
is  expressly  one,  viz.,  if  there  be  any  having  believing  or  faithful 
children,  not  accused  of  riot,  or  unruly ;  and  we  may,  from  the 
apostle's  writings  on  the  same  subject,  collect  the  reason  of  this 
qualification,  viz.,  that  in  case  the  person  designed  for  this  oflice, 
to  teach  and  rule  In  the  house  of  God,  had  children  capable  of  It, 
there  might  be  first  a  proof  of  his  ability,  industry,  and  success  in 
this  work  in  his  own  family,  and  private  capacity,  before  he  was  or- 
dained to  the  exercise  of  this  authority  in  the  church  in  a  public 
capacity,  as  a  bishop  in  the  house  of  God. 

These  things  we  have  mentioned,  as  having  a  direct  reference 
unto  the  controversy  between  our  brethren  and  us ;  other  things 
that  are  more  abstruse  and  prolix,  which  are  frerpiently  introduced 
into  this  controversy,  but  do  not  necessarily  concern  it,  we  have  pur- 
posely avoided,  that  the  distance  between  us  and  our  brethren  may 
not  be  by  us  made  more  wide;  for  it  Is  our  duty  and  concern,  so  far 


APPENDIX.  1S7 

as  is  possible  for  us  (retaining  .a  good  conscience  towards  God)  to 
seek  a  more  entire  agreement  and  reconciliation  with  them. 

We  are  not  insensible,  that  as  to  the  order  of  God's  house,  and 
entire  comnuuiion  therein,  there  are  some  things  wherein  we  (as 
well  as  otiiers)  are  not  at  a  full  accord  among  ourselves;  as,  for  in- 
stance, the  known  ])riucii)le  and  state  of  the  consciences  of  divers 
of  us,  tluit  have  agreed  in  this  confession  is  such,  that  we  cannot 
hold  churcli  comnuuiion  with  any  otlicr  tlian  baptized  believers,  and 
churches  constituted  of  such  ;  yet  some  others  of  us  have  a  greater 
liberty  and  freedom  in  our  spiiits  that  way ;  and  therefore  we  have 
purposely  omitted  the  mention  of  things  of  that  nature,  that  we 
might  concur  in  giving  this  evidence  of  our  agreement,  both  among 
ourselves,  and  with  other  good  Chnstians,  in  those  important  articles 
of  the  Christian  religion,  mainly  insisted  on  by  us ;  and  this,  not- 
withstanding we  all  esteem  it  our  chief  concern,  both  among  our- 
selves and  all  others  that  in  every  place  call  upon  the  name  of  the 
Lord  Jesus  Christ  our  Lord,  both  theirs  and  ours,  and  love  him  in 
sincerity,  to  endeavor  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace;  and  in  order  thereunto,  to  exercise  all  lowliness  and  meek- 
ness, with  long-suifering,  forbearing  one  another  in  love. 

And  we  are  persuaded,  if  the  same  method  were  introduced  into 
frequent  practice  between  us  and  our  Christian  friends,  who  agree 
with  us  in  all  the  fundamental  articles  of  the  Christian  faith  (though 
they  do  not  so  in  the  subject  and  administration  of  baptism),  it 
would  soon  beget  a  better  understanding  and  brotherly  affection 
between  us. 

In  the  beginning  of  the  Christian  church,  when  the  doctrine  of 
the  baptism  of  Christ  was  not  universally  understood,  yet  those  that 
knew  only  the  baptism  of  John  were  the  disciples  of  the  Lord  Jesus, 
and  Apollos,  an  eminent  minister  of  the  gospel  of  Jesus. 

In  the  beginning  of  the  reformation  of  the  Christian  church,  and 
recovery  from  that  Egyptian  darkness  wherein  our  forefathers  for 
many  generations  were  held  in  bondage,  upon  recourse  had  to  the 
Scriptures  of  truth,  different  apprehensions  were  conceived,  whi;h 
are  to  this  time  continued,  concerning  the  practice  of  this  ordinance. 

Let  not  our  zeal  herein  be  misinterpreted ;  that  God  whom  we 
serve  is  jealous  of  his  worship.     By  his  gracious  providence  the  law 


188  CONFESSIONS. 

thereof  is  continvied  amonfrst  us ;  and  we  are  forewarned,  by  what 
happened  in  tlie  churL-h  of  tlie  Jews,  that  it  is  necessary  for  every 
generation,  and  that  frequently  in  every  generation,  to  consult  the 
divine  oracle,  compare  our  worship  with  the  rule,  and  take  heed  to 
what  doctrines  we  receive  and  practise. 

If  the  ten  commandments  exhibited  in  the  popish  idolatrous  ser- 
Yice-books  had  been  received  as  the  entire  law  of  God,  because 
they  agree  in  number  with  his  ten  commands,  and  also  in  the  sub- 
stance of  nine  of  them,  the  second  commandment,  forbidding  idola- 
try, had  been  utterly  lost. 

If  Ezra  and  Nohemiah  had  not  made  a  diligent  search  into  the 
particular  parts  of  God's  law  and  his  worship,  the  feast  of  taberna- 
cles (which  for  many  centuries  of  years  had  not  been  duly  observed 
according  to  the  institution,  though  it  was  retained  in  the  general 
notion)  would  not  have  been  kept  in  due  order. 

So  may  it  be  now  as  to  many  things  relating  to  the  service  of 
God,  which  do  retain  the  names  proper  to  them  in  their  first  institu- 
tion, but  yet  through  inadvertency  (where  there  is  no  sinister  de- 
sign) may  vary  in  their  circumstances,  from  their  first  institution. 
And  if  by  means  of  any  ancient  defection,  or  of  that  general  cor- 
ruption of  the  service  of  God  and  interruption  of  his  true  worship 
and  persecution  of  his  servants  by  the  anti-christian  bishop  of 
Rome,  for  many  generations,  those  who  do  consult  the  word  of 
God  cannot  yet  arrive  at  a  full  and  mutual  satisfaction  among  them- 
selves, what  was  the  practice  of  the  primitive  Christian  church,  in 
some  points  relating  to  the  worship  of  God ;  yet  inasmuch  as  these 
things  are  not  of  the  essence  of  Christianity,  but  that  we  agree  in 
the  fundamental  doctrines  thereof,  we  do  apprehend  there  is  suffi- 
cient ground  to  lay  aside  all  bitterness  and  prejudice,  and  in  the 
spirit  of  love  and  meekness  to  embrace  and  own  each  other  therein, 
leaving  each  other  at  libertj'  to  perform  such  other  services,  wherein 
we  cannot  concur,  apart  unto  God,  according  to  the  best  of  our 
understanding. 


APPENDIX.  189 

ADDITIONS 

TO  THE 

CONFESSION  OF  1689,  RY  THE  IMIILADELrillA  ASSOCIATION. 

Tlie  following  are  tlie  articles  added  by  the  Philadelphia 
Association,  Sept.  15,  1742. 

CHAPTER    XXXIV. 

OF    THE   SINGING    OF    PSALMS,  ETC. 

"We  believe  that  *  singing  the  praises  of  God  is  a  holy  ordinance  of 
Christ,  and  not  a  part  of  natural  religion,  or  a  moral  duty  only ;  but 
that  it  is  brought  under  divine  institution,  it  being  enjoined  on  the 
churches  of  Christ  to  sing  psalms,  hymns,  and  spiritual  songs ;  and 
that  the  whole  church  in  their  public  assemblies  (as  well  as  private 
Christians)  ought  to  ^  sing  God's  praises  according  to  the  best  light 
they  have  received.  ^lorcover,  it  was  practised  in  the  great  repre- 
sentative church,  by''  our  Lord  Jesus  Christ  with  his  disciples,  after 
he  had  instituted  and  celebrated  the  sacred  ordinance  of  his  holy 
supper,  as  a  commemorative  token  of  redeeming  love. 

CHAPTER     XXXV. 

OF  LAYING  0^'  OF  HANDS. 

1.  We  believe  that  •*  laving  on  of  hands,  with  prayer,  upon  bap- 
tized believers,  as  such,  is  an  ordinance  of  Christ,  and  ou<dit  to  be 
submitted  unto  by  all  such  persons  that  are  admitted  to  partake  of 
the  Lord's  Supper,  and  that  the  end  of  this  ordinance  is  not  for  the 
extraordinary  gifts  of  the  Spirit,  but  for  •''  a  farther  reception  of  the 

1  Acts  xvi.  25;  Fph.  v.  19;  Col.  iii  16.       4  ITcb.  v.  12,  vi.  1,  2;  Acts  viii.  17,  18, 

2  Hob.  ii.  12;  .Tames  v.  13.  xix.  6 

3  Matt.  xxvi.  30;  Mark  xiv.  26.  5  Epb.  i.  13, 14. 


190  CONFESSIONS. 

Holy  Spirit  of  promise,  or  for  the  addition  of  the  graces  of  the 
Spirit,  and  the  influences  thereof;  to  confirm,  strengthen,  and  com- 
fort them  in  Christ  Jesus ;  it  being  ratified  and  established  by  the  ^ 
extraordinary  gifts  of  the  Spirit  in  the  primitive  times,  to  abide  in 
the  church,  as  meeting  together  on  the  first  day  of  the  week  was,  ^ 
that  beinnf  the  day  of  worship,  or  Christian  Sabbath,  imder  the  gos- 
pel ;  and  as  preaching  the  word  was,  ^  and  as  baptism  was,  *  and 
prayer  was,  ^  and  singing  psalms,  etc.,  was,  "^  so  this  laying  on  of 
hands  was,  ^  for  as  the  whole  gospel  was  confirmed  by  ^  signs  and 
wonders,  and  divers  miracles  and  gifts  of  the  Holy  Ghost  in  general, 
so  was  every  ordinance  in  like  manner  confirmed  in  particular. 

1  Acts  viii.  7,  xix.  6.  "  s^cfsiv.Sl. 

2  Acts  ii.  1.  6  Acts  xvi.  25.  26. 

3  Acts  X.  44.  ^  Acts  viii  xix. 

4  Matt.  iii.  16.  8  Heb.  ii.  3,  4. 


J^'OTE.  —  The  Discipline  adopted  by  the  Thiladelphia  Association,  to  accom- 
pau)'  tliis  Confession  of  Faith,  will  be  found  on  page  199. 


III. 


THE  NEW  HAMPSHIRE  DECLARATION  OF  FAITH. 


I.  OF    THE    SCRIPTURES. 

"^Ye  believe  that  the  holy  Bible  was  written  by  men  divinely  in- 
spired, and  is  a  perfect  treasure  of  heavenly  instruction  ;  ^  that  it  has 
God  for  its  author,  salvation  for  its  end,^  and  truth  without  any 
mixture  of  error  for  its  matter  ;3  that  it  reveals  the  principles  by 
which  God  will  judge  us,*  and  therefore  is,  and  shall  remain  to  the 
end  of  the  world,  the  true  centre  of  Christian  unlon,^  and  the  su- 
preme standard  by  which  all  human  conduct,  creeds,  and  opinions 
should  be  tried.'' 

II.  OF    THE    TRUE   GOD. 

We  believe  that  there  is  one,  and  only  one,  living  and  tme  God, 
an  infinite,  intelligent  Spirit,  whose  name  is  Jehovah,  the  Maker 
and  Supreme  Ruler  of  heaven  and  earth ;"  inexpressibly  glorious 
in  holiness,^  and  worthy  of  all  possible  honor,  confidence,  and  love ;" 
that  in  the  unity  of  the  Godhead  there  are  three  persons,  the  Fa- 

1  2  Tim.  iii.  16,  17;   2  Peter  i.  21 ;  2  —6;  Thil.  ii.  1,  2;  1  Cor.  i.  10;   1  Peter 

Sam.  xxiii.  2;  Acts  i.   16,  iii.  21;  John  iv.  11. 

X.  35;    Luke  xvi.  29—31;  Psalm  cxix.        6  iJohn  iv.  1 ;  Isa.  viii.20;  1  The.=s.  v. 

Ill;  Rom.  iii.  1,2.  21;  2Cor.  xiii.  5;  Actsxvii.  11;  IJohn 

-'  2  Tim.  iii.  1.5;  1  Peter  i.  10—12;  Acts  iv.  6;  Jude  3  ;  Eph.  vi.  17;  Psalm  cxix. 

xi.  U;  Kom.  i.  16;  Mark  xvi.  16;  John  59,  60;  Phil.  i.  9—11. 
v.  3",  .39.  7  John  iv.  24;  Pgalra  cxivii.  5,  Ixxxiii. 

3  Prov.  XXX.  5,  6;  John  xvii.  17;  Rev.  18;  Heb.  iii.4;  Rom.  i.  20;  Jer.  x.  10. 
xxii.  18.  19;  Kom.  iii.  4.  8  Ex.  xv.  11;  I.sa.  vi.  3;    1  Peter  i.  15, 

4  Rom.  ii.  12:  Jdhn  xii.  47.  48;  1  Cor.  16;  Rev.  iv.  6—8. 

iv.  :i.  4:    Luke  x.  10—16,  xii.  47,  48.  '.»  Mark  xii.  30;    Rev.  iv.  11;   Matt.  x. 

5  Philippiaus  iii.  16;   Ephesians  iv.  3     37;  Jer.  ii.  12, 13. 


192  CONFESSIONS. 

ther,  the  Son,  and  tlie  Holy  Ghost  ;^  equal  in  every  divine  perfec- 
tion,^  and  executing  distinct  but  harmonious  offices  in  the  great 
work  of  redemption.^ 

III.     OF    THE    FALL   OF    MAN. 

We  believe  that  man  was  created  in  holiness,  under  the  law  of 
his  Maker;*  but  by  voluntary  transgression  fell  from  that  holy  and 
happy  state ;  •'  in .  consequence  of  which  all  mankind  are  now  sin- 
ners,^ not  by  constraint  but  choice  •,'^  being  by  nature  utterly  void  of 
that  holiness  required  by  the  law  of  God ;  positively  inclined  to 
evil ;  and  therefore  under  just  condemnation  to  eternal  ruin,®  with- 
out defence  or  excuse.^ 

IV.    OF    THE    WAY   OF   SALVATION. 

We  believe  that  the  salvation  of  sinners  is  wholly  of  grace ;  ^^ 
through  the  mediatorial  offices  of  the  Son  of  God;iiwho  by  the  ap- 
pointment of  the  Father,  freely  took  upon  him  our  nature,  yet 
without  sin  ]^'^  honored  the  divine  law  by  his  personal  obedience,^^  and 
by  his  death  made  a  full  atonement  for  our  sins  ;^*  that  having  i-isen 
from  the  dead,  he  is  now  enthroned  in  heaven  ;  ^^  and  uniting  in  his 
wonderful  person  the  tenderest  sympathies  with  divine  perfections, 
he  is  every  way  qualified  to  be  a  suitable,  a  compassionate,  and  an 
all-sufficient  Saviour.i^ 

1  Mat.  xxviii.  19;  John  xv.  26;  1  Cor.  9  Ezek.  xviil. 19,20;  Rom.  i.  20;  Rom. 
xii.  4—6;  1  John  v.  7.  iii.  19;  Gal.  iii.  22. 

2  John  X.  30;    John  v.  17;   xiv.  23,  W  Eph.  ii.  5;  Matt.  xvni.  11;  1  John 
xvii.  5,  10;  Acts  v.  3,  4;  1  Cor.  ii.  10,  iv.  10;  1  Cor.  iii.  5—7;  Acts  xv.  11. 
11;  Phil.  ii.  5,  6.  "  John   iii.  16;  John  i.  1—14;  Heb. 

3  Eph.  ii.  18 ;  2  Cor.  xiii.  14 ;  Rev.  i.  4,  iv.  14,  .xii.  24. 

5.    Compare  ii.  7.  12  Rhil.  ii.  6,  7;  Ileb.  ii.  9,  ii.  14;  2 

4  Gen.  i.  27;  Gen.  i.  31;  Eccl.  vii.  29;      Cor.  v.  21. 

Acts  XV.  26;  Gen.  ii.  16.  13  Isa.  xlii.  21;  Phil.  ii.  8;  Gal.  iv.  4, 

5  Gen.  iii.  6—24;  Rom.  v.  12.  5;  Rom.  iii.  21. 

6  Rom.  v.  19;  John  iii.  6;  Psalm  Ii.  5;  H  Isa.  liii.  4,  5;  Matt.  xx.  28;  Rom. 
Eom.  V.  15—19;  viii.  7.  iv.  25,  iii.  21—26;  1  John  iv.  10,  ii.  2;  1 

7  Isa.  liii.  6;  Gen.  vi.  12;  Rom.  iii.  9  Cor.  xv.  1—3;  Heb.  ix.  13—15. 

—18.  15  Heb.  i.  8;  Heb.  i  3,  viii.  1 ;  Col.  iii. 

8  Eph.  ii.  1—3  ;  Rom.  i.  18  :  Rom.  i.      1—4. 

32,  ii.  1—16;  Galatians  iii.  10;  Matthew         lO  Heb.  vii.  25;  Col.  ii.  9;  Heb.  ii.  18; 
XX.  15.  Heb.  vii.  26 ;  Psalm  Ixxxix.  19 ;  Ps.  xlv. 


APPENDIX.  193 


V.     OF    JUSTIFICATION. 

We  believe  that  the  great  gospel  blessing  which  Christ '  secures 
to  such  as  believe  in  him,  is  justification  \^  that  justification  includes 
the  pardon  of  sin,^  and  the  promise  of  eternal  life  on  principles  of 
righteousness;''  that  it  is  bestowed,  not  in  consideration  of  any  works 
of  righteousness  which  we  have  done,  but  solely  through  faith  in  the 
Ecdeemer's  blood;'' by  virtue  of  which  faith  his  perfect  righteous- 
ness is  freely  imputed  to  us  of  God ;''  tiiat  it  brings  us  into  a  state  of 
most  blessed  peace  and  favor  with  God,  and  secures  every  other 
blessing  needful  for  time  and  eternity.'' 

VI.  OF  THE  FREEXESS  OF  SALVATION'. 

"We  believe  that  the  blessings  of  salvation  are  made  free  to  all  by 
tlie  gospel;^  that  it  is  the  immediate  duty  of  all  to  accept  them  by 
a  cordial,  penitent,  and  obedient  faith  ;^  and  that  nothing  prevents 
the  salvation  of  the  greatest  sinner  on  earth,  but  his  own  determined 
depravity  and  voluntary  rejection  of  the  gospel ;  ^"  which  rejection 
involves  him  in  an  aggravated  condemnation." 

XII.    OF   GRACE   IN   REGEXERATIOX. 

We  believe  that  in  order  to  be  saved,  sinners  must  be  regenerated, 
or  born  again  ;^- that  regeneration  consists  in  giving  a  holy  disposi- 
tion to  the  mind  ;i^  that  it  is  effected  in  a  manner  above  our  compre- 
hension by  the  power  of  the  Holy  Spirit,  in  connection  with  divine 

1  John  i.  16;  Eph.  iii.  8.  8  Isaiah  Ir.  1;    Rev.  xxii.  17;  Luke 

-  Acts  xiii.  39;  Isa.  iii.  11,  12;  Rom.  xiv.  17. 

viii.  1.  !•  Rom.  xvi.  26;  Mark  i.  15;  Rom.  i. 

3  Rom.  V.  9;  Zech.  xiii.  1;  Matt.  ix.  15—17. 

6:  Actsx.  43.  10  John  v.  40;  Matt,  xxiii.  37;  Rom. 

*  Rom.  V.  17;  Titus  iii.  5,  6;  1  Peter  ix.  .32;  Prov.  i.  24;  Acts  xiii.  46. 

iii.  7;  1  John  ii.  25;  Rom.  v.  21.  H  John  iii.   19;   Matt.  xi.  20;   Luke 

•'  Rom.  iv.  4,  5,  v.  21,  vi.  23;  Phil.  iii.  xix.  27;  2  Thess.  i.  8. 

'—9-  12  John  iii.  3,  iii.  6,  7;  1  Cor.  i.  14; 

«  Rom.  V.  19;  Rom.  iii.  24—26;  iv.  23  Rev.  viii.  7—9,  xxi.  27. 

— 25;  1  John  ii.  12.  13  2  Cor.   v.  17;    Ezek.    xxxvi.  26; 

'  Rom.  V.  1,  2,  V.  3,  v.  11;  1  Cor.  i.  30,  Deut.  xxx.  6;  Rom.  ii.  28,  29,  v.  5;  1 

31 ;  Matt.  vi.  33;  1  Tim.  ir.  8.  John  iv.  7. 

17 


194  CONFESSIONS. 

truth,^  so  as  to  secure  our  voluntary  obedience  to  the  gospel;- and 
that  its  proper  evidence  appears  in  the  holy  fruits  of  repentance, 
and  faith,  and  newness  of  liie.^ 

YIU.     OF    REPENTANCE    AND    FAITH. 

We  believe  that  repentance  and  faith  are  sacred  duties,  and  also 
inseparable  graces,  wrought  in  our  souls  by  the  regenerating  Spirit 
of  God  ;*  whereby,  being  deeply  convinced  of  our  guilt,  danger,  and 
helplessness,  and  of  the  way  of  salvation  by  Christ,^  we  turn  to  God 
with  unfeigned  contrition,  confession,  and  supplication  for  mercy  ;^ 
at  the  same  time  heartily  receiving  the  Lord  Jesus  Christ  as  our 
Prophet,  Priest,  and  King,  and  relying  on  him  alone  as  the  only  and 
all-sufficient  Saviour.  ^ 

IX.    OF   god's   purpose   of   GRACE. 

We  believe  that  election  is  the  eternal  purpose  of  God,  according 
to  which  he  graciously  regenerates,  sanctifies,  and  saves  sinners;^ 
that  being  perfectly  consistent  with  the  free  agency  of  man,  it  com- 
prehends all  the  means  in  connection  with  the  end  ;^  that  it  Is  a  most 
glorious  display  of  God's  sovereign  goodness,  being  infinitely  free, 
wise,  holy,  and  unchangeable  ;  "^  that  it  utterly  excludes  boasting,  and 
promotes  humility,  love,  prayer,  praise,  trust  In  God,  and  active  im- 
itation of  his  free  mercy  ;'i  that  it  encourages  the  use  of  means  In 
the  highest  degree ;  ^  that  it  may  be  ascertained  by  its  effects  in  all 

1  Jolm  iii.  8,  i.  13;  James  i.  16-18;  1  8  2  Tim.  i  8,  9;  Eph.  i.  3—14;  1  Peter 
Cor.  i.  30;  Phil.  ii.  13.  i.  1,  2;  Rom.  xi.  5,  6;  John  xv.  16;  1 

2  1  Peter  i.  22—25;  1  John  v.  1;  Eph.      John  iv.  19;  Hoseaxii.  9. 

iv.  20— 24;  Col.  iii.  9— 11.  9  2  Tliess.   ii.   13,  14;  Acts  xiii.  48; 

3  Eph.  V.  9;  Pom.  viii.  9;  Gal.  v.  16—  John  x.  16;  Matt.  xx.  16;  Acts  xv.  14. 
23;  Eph.  iii.  14— 21 ;  Matt.  iii.  8—10,  vii.  10  Exodus  xxxiii.  18. 19;  Matt.  xx.  1.'); 
20;  1  John  v.  4,  18.  Eph.  i.  11;  Pom.  ix.  23,  24;  Jer.  xxxi. 

4  Mark  i.  15;  Acts  xi.  18;  Eph.  ii.  8;  3;  Rom.  xi.  28,  29;  James  i.  17, 18;  2 

1  John  V.  1.  Tim.  i.  9;  Rom.  xi.  32—36. 

5  John  xvi.  8;  Acts  ii.  37,  38,  xvi.  "  1  Cor.  iv.  7,  i.  26—31;  Rom.  iii.  27, 
30,  31.  iv.  16;  Col.  iii.  12;  1  Cor.   iii.  6—7,  xv. 

6  Lukexviii.l3,xv.  18— 21;Jas.  iv.7—  10;  1  Peter  v.  10;  Acts  i.  24;  1  Thess.  ii. 
10;2Cor.  vii.  11;  Rom.  X.  12. 13;  Ps.  Ii.  13;  1  Peter  ii.  9;  Luke  xviii.  7;  John 

!■  Rom.  X.  9—11;  Acts  iii.  22,  23;  Heb.      xv.  16;  Eph.  i.  16;  1  Thess.  ii.  12. 
iv.  14;  Psalm  ii.  6|  Ueb.  i.  8;  viii.  25;         12  2  Tim.  ii.  10;  1  Cor.  ix.  22;  Rom. 

2  Tim.  1, 12.  viii.  28-30;  John  vi.  37—40;  2  Pet.  i  10. 


APPENDIX.  195 

•wlio  truly  believe  the  gospel  ;•  that  It  is  the  foundation  of  Christian 
assurance  ;  2  and  that  to  ascertain  it  with  regard  to  ourselves  demands 
and  deserves  the  utmost  diligence.^ 

X.     OF    SAXCTIFFCATIOX 

We  believe  that  sanctification  is  the  process  by  which,  accordinrr 
to  the  will  of  God,  we  are  made  partakers  of  his  holiness;*  that  it  is 
a  progressive  work  ;*  that  it  is  begun  in  regeneration  f  and  that  it  is 
carried  on  in  the  hearts  of  believers  by  the  presence  and  power  of 
the  Holy  Spirit,  the  Sealer  and  Comforter,  in  the  continual  use  of 
the  appointed  means  — especially,  the  word  of  God,  self-examina- 
tion, selAdenial,  watchfulness,  and  prayer/ 

XI.     OF    THE    PF.RSEVF.KAXCF,    OF    SAIXTS. 

We  believe  that  such  only  are  real  believers  as  endure  unto  the 
end;«  that  their  persevering  attachment  to  Christ  is  the  grand  mark 
which  distinguishes  them  from  superficial  professors  ;9  that  a  special 
providence  watches  over  their  welfare ;  "^  and  they  are  kept  by  the 
power  of  God  through  faith  unto  salvation. '^ 

XII.  OF  THE  HARMONY  OF  THE  LAW  AND  THE  GOSPEL. 

We  believe  that  the  law  of  God  is  the  eternal  and  unchangeable 
rule  of  his  moral  government;  12  that  it  is  holy,  just,  and  good  ; "  and 

1  Thess.  i.  4-10.  John  viii.  31;  1  John  ii.  27,  28;  iii. 

2  Koin.    viii.    28—30;    Isa.    xlii.    10;      9,  v.  18. 

Rom.  xi.  29.  9  1  John  ii.  19;    John  xiii.  IS;  Mat- 

3  2  Peter  i.  10,  11;  Phil.  iii.  12;  Ueb.      thew  xiii.  20,  21;  John  vi.  00-69  ;  Job 


11. 


xvii  9. 


4  1  Thess.  iv.  3;  1  Thcss.  v.  23;  2  Cor.  10  Romans  viii.  28;    Matthew  vi    .30 
VII.  1;  xiii.  9;  Epis  i.  4.  _a3:  Jer.   xx.xii.  40;    Psalm  cxxi    3: 

5  Prov.  iv.  18;  2  Cor.  iii.  18;  Heb.  vi.  xci   11.  12. 

1:  2  Peter  i  5-8;  Phil.  iii.  12-10.  11  Fhil.  i    6.  ii.  12,  13;  Jurle  24    25- 

C  John  n  29;  Rom.  viii.  5;  John  iii.  Heb.  i  14;  2  Kings  vi.  10;  Heb  xiii  .5- 

6;  Phil.i  9-11;  Eph.i.13.14.  1  John  iv.  4.                                   ' 

'  Phil.  ii.   12.  13;  Kph.   iv.  11.  12;  1  12  Rom.   iii.   31;    Matt.  v.  17;   Luke 

Peter  „.  2;  2  Peter  iii.  IS;  2  Cor  xiii.  xvi  17;  Rom.  iii.  20.  iv.  1.x 

5;  Luke  xi.  S',.  ix.  23;  Matt.  xxvi.  41;  n  Rom.  vii.  12,  vii.  7, 14,  22;  Gal.  iii 

tph.  vi.  18;  iv.  30.  21;  Psalm  cxix. 


196  CONFESSIONS. 

that  the  inability  which  the  Scriptures  ascribe  to  fallen  men  to  fulfil 
its  precepts,  arises  entirely  from  their  love  of  sin  :^  to  deliver  them 
from  which,  and  to  restore  them  through  a  mediator  to  unfeigned 
obedience  to  the  holy  law,  is  one  great  end  of  the  gospel,  and  of 
the  means  of  grace  connected  with  the  establishment  of  the  visible 
church.2 

XIII.     OF   A    GOSPEL   CHURCH. 

We  believe  that  a  visible  church  of  Christ  is  a  congregation  of 
baptized  believers,'^  associated  by  covenant  in  the  faith  and  fellow- 
ship of  the  gospel;*  observing  the  ordinances  of  Christ;^  governed 
by  his  laws  ;^  and  exercising  the  gifts,  rights,  and  privileges  invested 
in  them  by  his  word;^  that  its  only  scriptural  officers  are  bishojDS  or 
pastors,  and  deacons,^  whose  qualifications,  claims,  and  duties  are 
defined  in  the  epistles  to  Timothy  and  Titus. 

XIV.     OF    BAPTISM    AND    THE    LORD'S    SUPPER. 

We  believe  that  Christian  baptism  is  the  immersion  in  water  of  a 
believer,^  into  the  name  of  the  Father,  and  Son,  and  Holy  Ghost ;  ^^ 
to  show  forth,  In  a  solemn  and  beautiful  emblem,  our  faith  in  the 
crucified,  buried,  and  risen  Saviour,  with  its  effect,  in  our  death  to 
sin  and  resurrection  to  a  new  life ; "  that  it  is  pre-requisite  to  the 
privileges  of  a  church  relation  ;  and  to  the  Lord's  Supper,^^  in  which 

1  Rom.  viii.  7,8;  Josh.  xxiv.  19;  Jer.  Thessalonians  iv.  2 ;  2  John  6;  Gal. 
xiii.  23;  John  vi.  44,  v.  44.  vi.2.    All  the  Epistles. 

2  Rom.  viii.  2,  4,  x.  4 :  1  Tim.  i.  51  7  Eph.  iv.  7 ;  1  Cor.  xiv.  12;  Phil.  i. 
Heb.  viii.  10 ;  Jude  20,  21 ;  Heb.  xii.  14 ;  27 ;  1  Cor.  xil.,  xiv. 

Matt.  xvi.  17,  18;  1  Cor.  xii.  28.  8  Phil.  i.  1;   Acts  xiv.  23,  xv.  22;  1 

3  1  Cor.  i.  1—13;  Matt,  xviii.  17;  Acts     Tim  iii.;  Titus  i. 

v.  11,  viii.  l,xi.  31;  1  Cor.  iv.  17,  xiv.  9  Acts  viii.  36-39;    Matt.   iii.  5,  6; 

28;  3  John  9;  1  Tim.  iii.  5.  John  iii.  22,  23,  iv.  i.  2;    Matt,  xxviii. 

4  Acts  ii.  41,  42;  2  Cor.  viii.  5;  Acts  19;  Mark  xvi.  16;  Acts  ii.  38,  viii.  12, 
ii.  47;  1  Cor.  v.  12,  43.  xvi  32—31,  xviii.  8. 

5  1  Cnr.  xi.  2;  2  Thess.  iii.  6;  Rom.  W  Matt,  xxviii.  19;  Acts  x.  47,  48; 
xvi  17-20;  1  Cor.  xi.  23;  Matt,  xviii.  Gal.  iii.  27,  28. 

15— 20;  1  Cor.  v.,  vi.;  2  Cor.  ii.  7;  1  Cor.  n  Rom.  vi.  4;  Col.  ii.  12;  1  Peter  iii. 

iv.  17.  20,21;  Actsxxii.  16. 

6  Matthew  xxviii.  20;  John  xiv.  15,  12  Acts  ii.  41,  42;  Matt,  xxviii.  19,  20. 
XV.  12;  1  John  iv.  21 ;  John  xiv.  21;  1  Acts  antl  Epistles. 


AITKXUIX.  107 

the  members  of  the  church  by  the  sacred  use  of  bread  and  wine, 
are  to  commemorate  together  the  dying  love  of  Christ  ;^  preceded 
always  by  solemn  self-examiDation.^ 

XV.     OF    THE   CimiSTIAX    SABBATH. 

We  believe  that  the  first  day  of  the  week  is  the  Lord's  dav,  or 
Ciiristian  Sabbath;'*  and  is  to  be  kept  sacred  to  religious  pui  poses/ 
by  abstaining  from  all  secular  labor  and  sinful  recreations;*  by  the 
devout  observance  of  all  the  means  of  grace,  both  private"  and  ]Hib- 
lic ;'  and  by  preparation  for  that  rest  that  remaineth  for  the  people 
of  God.«* 

XVI.     OF    CIVIL   GOVERXMEXT. 

We  believe  that  civil  government  is  of  divine  appointment,  for 
the  interests  and  good  order  of  human  society  ;^  and  that  magistrates 
are  to  be  prayed  for,  conscientiously  honored,  and  obeyed  ; '^  except 
only  in  things  opposed  to  the  will  of  our  Lord  Jesus  Christ,''  who  is 
the  only  Lord  of  the  conscience,  aud  the  Prince  of  the  kings  of  the 
earth.'^ 

XVII.     OF    THE    RIGHTEOUS    AXD    THE    WICKED. 

We  believe  that  there  is  a  radical  and  essential  difference  between 
the  righteous  and  the  wicked  ; '^  that  such  only  as  through  faith  are 

1  1  Cor.  xi.  26;   Matt.  xxvi.  26-29;         8  Ilcb.  iv  3-11. 

Mark  xiv.  22— 25;  Luke  xxii.  14—20.  9  Kom.  xiii.  1—7;    Dout.  xvi.  18;  2 

2  1  Corintliiaus  xi.  28;  1  Corintliians  Sam.  x.xiii.  3;  Exodus  xviii.  23;  Jer. 
V.  1,  8;   X.  3—32;  xi.  17-32;  Johu  vi.      xxx.  21. 

26—71.  10  Malt.  xxii.  21;  Titus  iii.  1;  1  Peter 

3  Acts  XX.  7;  Gen.  ii.  3;  Col.  ii.  16,17;      ii.  13:  1  lira,  ii   1—8. 

Maikii.  27;  Jo1jiixx.19;  ICor.xvi.  1.2.  U  Acts  v.  29;  Matt.  x.  28;    Dan.  iii. 

■«  Kx.  .XX.  8;  Rev.  i.  10;  Ps  cxvii.  24.  15—18;  vi.  7—10;  Acts  iv.  18—20. 

6  Isa.  Iviii.  13,  14,  hi.  2-8.  12  Matt,  xxiii.  10;  P.om.  xiv.  4;  Rov. 
C  Ps  cxviii.  15.  xix.  10;  Ps.  Ix.xii   11;  Ps  ii.;  Rora  xiv. 

7  Heb.  X.  24,  25;    Acts  xi.  26:  Acts  9—13. 

xiii.  44;  Lev.  xix.  30;  Ex.  xlvi.3:  Luke  13  Mai.  iii.  18:  Prov.  xii.  26;  I>ii.  v. 
iv.  16;  Acts  xvii.  2,  3;  Psalm  xxvi.  8;  20;  Gen.  xviii.  23;  Jer.  xv.  19;  Acw  x. 
Ixxxvji.  3.  34,  35;  Kom.  vi.  IC. 

17* 


198  CONFESSIONS. 

justified  in  the  name  of  the  Lord  Jesus,  and  sanctified  by  the  Spirit 
of  our  God,  are  truly  righteous  in  his  esteem  ;  ^  while  all  such  as  con- 
tinue in  impenitence  and  unbelief  are  in  his  sight  wicked,  and  under 
the  curse; 2  and  this  distinction  holds  among  men  both  in  and  after 
death.^ 

XVIII.    OF   THE    WORLD   TO   COME. 

We  believe  that  the  end  of  this  world  is  approaching;*  that  at  the 
last  day,  Christ  will  descend  from  heaven,^  and  raise  the  dead  from 
the  grave  to  final  retribution ; ^  that  a  solemn  separation  will  then 
take  place  ;^  that  the  wicked  will  be  adjudged  to  endless  punishment, 
and  the  righteous  to  endless  joy  ;^  and  that  this  judgment  will  fix 
forever  the  final  state  of  men  in  heaven  or  hell,  on  principles  of 
rishteousness.^ 


1  Rom.  i.  17;  Eom.  vii.  6;  IJohn  ii.  6  Acts  xxiv.  15;  1  Cor.  xv.  12—59; 
29,  iii.  7;  liom.  vi.  18,  22;  1  Cor.  xi.  32;  Luke  xiv.  14;  Dan.  xii.  2;  Johu  v.  28, 
Prov.  xi.  31;  1  Peter  iv.  17,  18.  29,  vi.  40;  xi.  25,  26;  2  Tim.  i.  10;  Acts 

2  lJohnv.l9;Gal.iii.lO;  JohDiii.36;  x.  42. 

Isa.  Ivii.  21;  Ps.  x.  4;  Isa.  Iv.  6,  7.  7  Matt.  xiii.  49,  xiii.37— 43;  xxiv.  30, 

3  Prov.  xiv.  32;  Luke  xvi.  25;  John  31;  xxv.  31—33. 

viii.  21— 24;  Prov.  x.  24;  Luke  xii.  4,5;  8  Matt.  xxv.  35—41;    Kev.  xxii.  11; 

ix.23— 26;  John  xii. 25, 26;  Eccl.iii.l7;  1  Cor.  vi.9,10;  Mark  ix.  43—48;  2  Pet. 

Matt.  vii.  13,  14.  ii.  9;  Jude  7;   Phi.  iii.  19;  Rom.  vi.  22; 

4  1  Peter  iv.  7;  1  Cor.  vii.  29— 31 ;  Heb.  2  Cor.  v.  10,  11;  John  iv.  36;  2  Cor.  iv. 
i.  10—12;  Matt.  xxiv.  35;  1  Johu  ii.  17;  18. 

Matt,  xxviii.  20;  xiii.  39,  40;  2  Peter  9  Rom.  iii.  5,6;  2  Thess.i.  &-12;  Heb. 

iii.  3-13.  vi.  1,2;   1  Cor.  iv.  5;    Acts  xvii.  31; 

a  Acts  i.  11;   Rev.  i.  7;  Heb.  ix.  28;  Rom.  ii.  2—16;  Rev.  xx.  11,12:  1  Jolm 

Acts  iii.  21;  1  Thes.  iv.  13—18,  v.  1—11.  ii.  28;  iv.  17;  2  Peter  iii.  11, 12. 


IV. 

DISCIPLINE  ADOPTED  BY  THE  PHILADELPHIA  ASSOCIATION. 


TO  ALL  THOSE  INTO  WHOSE  HANDS  THE  FOREGOING  CONFESSION  OP 
FAITH,!  UNTO  WHICH  THE  FOLLOWING  ABSTRACT  CONCERNING  OUR 
DISCIPLINE    IS    NOW   ANNEXED,    SHALL   COME. 

Our  last  Association,  met  at  Philadelphia,  September  25,  1742,  taking 
into  consideration  the  general  interest  of  the  gospel,  and  especially  the 
interest  of  the  churches  they  were  related  unto  and  did  then  represent, 
judging  it  expedient  to  reprint  the  Confession  of  Faith  put  forth  by  the 
Elders  and  Brethren  of  upwards  of  one  hundred  Congregations  baptized 
upon  profession  of  faith  in  England  and  Wales,  met  in  London,  Septem- 
ber 3,  1689,  with  the  additions  concerning  Imposition  of  Hands,  and  sing- 
ing of  Psalms  in  the  worship  of  God. 

The  Association  likewise  thought  it  proper  to  annex  an  abstract,  or 
brief  treatise  concerning  our  Discipline;  but  not  having,  for  some  reasons, 
fixed  upon  any  particular  piece  extant,  they  left  it  to  Mr.  Jenkin  Jones 
and  myself  to  prepare  a  short  Narrative,  in  the  most  compendious  manner 
we  could;  but  Mr.  Jones,  by  reason  of  his  other  avocations,  not  being 
able  to  prepare  anything  in  due  time,  requested  me  to  take  it  upon  myself, 
which,  after  we  had  consulted  on  some  particulars  (though  many  other 
things  at  this  juncture  requiring  my  time  and  employing  my  thoughts,  I 
could  wish  some  other  person  had  undert.akcn),  I  accepted,  that  I  might 
prevent  any  disappointment,  and  have  endeavored  to  perform  as  my  small 

1  See  page  190. 


£00  CHURCH    DISCIPLINE. 

leisure  would  permit.  And  we  having  a  small  tract  published  by  Elias 
Keach,  and  having  also  found  a  manuscript  left  by  my  brother  Abel  Mor- 
gan, deceased,  which  he  intended,  had  he  longer  lived,  to  have  revised 
and  put  in  print  for  the  benefit  of  our  churches;  I  have  transcribed  some 
things  out  of  said  manuscript,  and  some  other  things  out  of  Mr.  Keach, 
some  things  without  variation;  besides  which  I  have  in  some  cases  con- 
sulted Dr.  Owen  and  Dr.  Goodwin,  and  in  some  things  I  have  followed  the 
agreement  that  our  Association  came  to  some  years  ago,  especially  con- 
cerning the  admission  and  dismission  of  members.  I  have  endeavored  to 
include  the  most  material  things  in  discipline  (though  very  briefly)  in  the 
few  following  pages ;  and  I  desire  the  reader  may  be  pleased  to  take  the 
pains  to  peruse  the  Scriptures  referred  to  in  every  particular,  that  the 
grounds  of  our  practice  may  be  better  understood. 

That  this  impartial  account  of  our  principles  and  practice  may  be  accom- 
panied with  the  blessing  of  God,  to  be  beneficial  unto  men,  is  the  hearty 
prayer  of  your  well-wisher,  and  servant,  in  all  gospel  service, 

BENJAMIN  GRIFFITH. 


APPENDIX.  201 


TREATISE. 


CONCERNING  A  TRUE  AND  OUDKRLY  GOSPEL  CHURCH. 

Before  there  can  by  any  orderly  discipline  among  a  Christian  as- 
sembly, they  must  be  orderly  constituted  into  a  church  state,  accord- 
ing to  the  institution  of  Christ  in  the  gospel. 

1.  A  visible  Gospel  Church  is  made  by  gathering  divers  select  per- 
sons into  Jesus  Christ,  in  a  spiritual  body,  and  relation  to  him  as 
their  political  head,'  himself  being  the  great  Shepherd  that  first 
seeks  them,  and  prepares  them  by  the  work  of  renewing  grace,  for 
such  spiritual  building. 

2.  Christ  as  the  mediator  of  the  new  covenant,  ordereth  the  ever- 
lasting gospel  to  be  preached,  and  accompanying  it  with  his  holy 
Spirit,  blesseth  It  to  the  turning  of  men  from  darkness  to  light, 
working  faith  and  love  in  them.^ 

3.  When  sinners  are  thus  wrought  upon  effectually,  to  such  a 
suitable  number,  as  may  be  an  essential  church,  i.  e.,  so  many  as 
may  act  properly  and  orderly  as  a  church,''  that  then  it  will  be 
proper  for  them,  by  their  mutual  consent,  to  propose  to  be  consti- 
tuted a  church,  or  that  others  seeing  the  expediency  thereof  may 
encourage  the  same.* 

4.  For  the  accomplishment  of  so  glorious  a  work,  it  is  necessary 
that  a  day  of  fasting  and  prayer  be  appointed  by  and  among  such 
believers,  and  that  such  procure  such  neighboring  helps  as  they  can, 
especially  of  the  ministry.^ 

5.  The  persons  being  first  orderly  baptized,  according  to  the  com- 
mand of  Christ/'  and  being  all  satisfied  of  the  graces  and  qualifica- 
tions of  each  other,  and  being  willing  in  the  fear  of  God  to  take  the 
laws  of  Christ  upon  them,  and  do  by  one  mutual  consent  give  up 

1  Ezek.  xxxiv.  11 ;  2  Thess.  ii.  1.  4  Acts  xi. 

2  Eph.  ii.  17;  Acts  xxvi.  18.  5  Acts  viii.  14;  1  Thess.  iii.2. 

3  Matt.  xvii.  15—17.  C  Matt,  xxvili.  19. 


202  CHURCH    DISCIPLINE. 

themselves  to  the  Lord,  and  to  one  another  in  the  Lord,'  solemnly 
submitting  to  the  government  of  Christ  in  his  church,  and  being 
united,  they  are  to  be  declared  a  Gospel  Church  of  Jesus  Christ.  ^ 
6.  A  number  of  believers  thus  united  under  Christ  their  mystical 
head,  are  become  a  church  essential ;  and  as  such  is  the  first  and 
proper  subject  of  the  keys,  and  have  power  and  privilege  to  govern 
themselves,  and  to  choose  out  their  own  ministerial  officers.^ 

CONCERNING   MINISTERS,  ETC. 

1.  A  church  thus  constituted,  is  not  yet  completed  while  wanting 
such  ministerial  helps  as  Christ  hath  apjjointed  for  its  growth  and 
well-being,  and  wanting  elders  and  deacons  to  officiate  among  them. 
Men,  they  must  be,  that  are  qualified  for  the  work ;  their  qualifica- 
tions are  plainly  and  fully  set  down  in  holy  Scripture,*  all  which 
must  be  found  in  them,  in  some  good  degree,  and  it  is  the  duty  of 
the  church  to  try  the  persons  by  the  rule  of  the  Word. 

Objection.  But  what  sliall  a  church  do,  in  case  they  can  have 
none  among  them  fit  to  bear  office  according  to  the  rule  of  the 
Word  ? 

Answer.  (1.)  That  to  expect  to  have  officers  perfect  in  the  high- 
est degrees  of  those  qualifications,  were  to  expect  apostolical  and 
extraordinary  ceased  gifts  in  ordinary  time.  (2.)  If  none  among 
the  members  of  a  church  be  found  fit  in  some  measure  for  tlie  minis- 
try, a  neighboring  church  may  and  ought,  if  possible,  to  supjily 
them.^  (3.)  Let  such  as  they  have,  if  they  have  any  that  seem 
hopeful,  to  be  awhile  upon  trial ;  and  the  person  that  the  Lord  shall 
choose,  will  flourish  in  some  good  measure  with  Aaron's  rod  among 
the  rods  of  the  tribes. 

2.  A  church  being  destitute  of  ministerial  helps,  may,  after  mature 
and  often  deliberate  consultation,  and  serious  prayers  to  God,  pitch 
upon  some  person  or  persons  in  particular,  giving  him  or  them  a  sol- 
emn invitation  to  the  work  of  the  ministry,  upon  trial ;  and  if  such 

1  2  Cor.  viii  5.  3  Acts  xiv.  23,  vi.  3. 

2  I'hil.  ii.  2—4;  Eom.  xv.  7,  xii.  1;  Acts  4  1  Tim.  iii.  1—7;  Titus  iv.  5—10. 

ii.  41,  42.  5  Cant.  viii.  8. 


APPEXDIX.  203 

accept  of  tlie  cliiircli's  call,  lot  such  be  upon  trial,  to  see  if  such  fear 
(ioil,  make  godliness  their  business,  ami  be  adilicted  to  the  work  of 
the  ministry,  seeking  to  further  the  interest  of  Clirist  and  the  edifi- 
cation of  his  people  in  sound  and  wholesome  doctrine;  and  to  see 
if  any  vices  or  immorality  appear  in  their  advances.^  Read  the 
qualifications.^  And  in  case  a  church  should  call  a  person  to  be 
their  minister  who  is  a  member  of  some  sister  church,  and  he  accept 
tiieir  call  to  be  their  minister,  he  must  in  the  first  place  give  himself 
ajnembt-r  with  the  church  so  calling  him,  that  so  they  may  choose 
him  among  themselves.^ 

3.  After  having  taken  all  due  care  to  choose  one  for  the  work  of 
the  ministry,  they  are,  by  and  with  tlie  unanimous  consent  or  suf- 
frage of  the  church,  to  proceed  to  his  ordination  ;  which  is  a  solemn 
setting  apart  of  such  a  person  for  the  sacred  function,  in  this  wise,- 
by  setting  apart  a  day  of  fasting  and  prayer,*  the  whole  church  be- 
ing present,  he  is  to  have  the  hands  of  the  presbytery  of  that 
church,  or  of  neighboring  elders  called  and  authorized  by  that 
church,  whereof  such  a  person  is  a  member,  solemnly  laid  upon 
him  ;  ^  and  thus  such  a  person  is  to  be  recommended  into  the  work  of 
the  Lord,  and  to  take  particular  care  of  the  flock  of  whom  he  is 
thus  chosen.^ 

4.  The  minister  being  thus  put  upon  his  work,  proceeds  (1.)  to 
preach  the  word  of  God  unto  them,  thereby  to  feed  the  flo.k,  and 
therein  ought  to  be  faithful  and  laborious,  studying  to  show  himself 
a  workman  that  needeth  not  to  be  ashamed,  rightly  dividing  the  word 
of  truth,^  as  he  is  a  steward  of  God  in  the  mysteries  of  the  srospel,  » 
and  therefore  ought  to  be  a  man  of  good  understanding  and  experi- 
ence, being  sound  in  the  faith,  not  a  novice,  or  a  double-minded, 
unstable  man,  nor  such  as  is  light-spirited  or  of  a  shallow  under- 
standing, but  one  that  is  learned  in  the  mysteries  of  the  kingdom, 
because  he  is  to  feed  the  people  with  knowledge  and  understand- 
ing.9     He  must  be  faithful  in  declaring  the  whole  council  of  God.'" 

1  1  Cor.  xvi.  riiil.  ij.  20,  21.  6  Acts  xx  23 

^  1  '"''»•  ■3-  7  2  Tim.  ii  15. 

'  ^"^t*  ^i  3.  8  1  Cor.  Sr.  1,  2. 

*  Acts  xiii.  2.  3.  9  jer.  in.  15. 

5  1  Tim.  V.  22;  Titus  i.  5;  Acts  xiy.  23;  10  Acts  xx.  20. 
1  Tim.  iv.  14. 


204  CHURCH    DISCIPLINE. 

He  is  to  instruct  them  in  all  practical  godliness,  laying  before 
them  their  manifold  duties,  and  to  urge  them  upon  their  conscien- 
ces.^ (2.)  He  must  watch  over  them,  as  one  that  must  give  an  ac- 
count to  God.^  Such  must  have  an  eye  upon  every  member  to  see 
how  they  behave  in  the  house  of  God,  where  the  presence  of  the 
Lord  is  more  eminently,  and  where  also  the  angels  do  always 
attend ;  and  also  their  behaviour  in  the  families  they  belong  to,  and 
their  conversation  abroad ;  according  to  their  capacities,  they  are 
not  to  sleep  under  their  charge.  (3.)  He  is  to  visit  his  flock  to 
know  their  state,  in  order  to  minister  suitable  doctrinal  relief  unto 
them,  and  that  he  may  know  what  disorders  there  may  be  among 
tliem,  that  the  unruly  may  be  reproved.^  (4.)  He  is  to  administer 
all  the  ordinances  of  Christ,  amongst  them :  as  Baptism,  and  the 
Lord's  Supper,  and  herein  he  must  be  careful  to  follow  the  primi- 
tive pattern,  thereby  to  hold  forth  the  great  end,  wherefore  they 
were  ordained.  (5.)  He  must  be  instant  with  God,  in  his  prayers 
for  and  with  them,  as  opportunity  may  serve.  (6.)  He  must  show 
them  a  good  example  in  all  respects,  in  conversation,  sobriety,  char- 
ity, faith,  and  purity,*  behaving  himself  impartial  unto  all,  not  pre- 
ferring the  rich  before  the  poor,  nor  lording  it  over  God's  heritage, 
nor  assume  greater  power  than  God  hath  given  him.^ 

OF    RULIXG    ELDERS. 

Euling  elders  are  such  persons  as  are  endued  with  gifts  to  assist 
the  pastor  or  teacher  in  the  government  of  the  church ;  it  was  as  a 
statute  in  Israel.^  The  works  of  teaching  and  ruling  belong  both 
to  the  pastor ;  but  in  case  he  be  unable,  or  the  work  of  ruling  too 
great  for  him,  God  hath  provided  such  for  his  assistance,  and  they 
are  called  ruling  elders,^  helps,^  governments,  or  he  that  ruleth. 
They  are  qualified  for,  and  called  unto,  one  part  of  the  work ;  and 
experience  teacheth  us  the  use  and  benefit  of  such  rulers  in  the 

1  Titus  ii.  1—15;  1  Tim.  iv.  6.  5  Jas.  ii.  4;  1  Tim.  v.  21;  1  Pet.  v.  3,  5. 

2  Heb  xiii.  17.  *!  Exod.  xviii.;  Deut.  i.  9—13. 

3  Proverbs  xxvii.  23;  1  Thessalonians        "  1  Tim.  v.  17. 

V.  14, 15.  8  1  Cor.  xii.  28. 

4  1  Tim.  iv.  12.  9  Kom.  xii.  8. 


APPENDIX.  205 

cliiinh,  in  casing  the  pastor  or  teacher,  and  keeping  uj)  tlie  honor 
of  the  ministry.  Their  (jualifieations  are  such  as  are  requisite  to 
rule,  as  knowh-ilge,  jndgment,  prudenee,  etc. ;  and  as  to  the  man- 
ner of  their  oi'dination  it  is  like  ordination  unto  other  oflices  in  the 
church,  with  fasting  and  prayer,  with  imposition  of  hands.  Tliclr 
oflice  only  relateth  to  rule  and  order,  in  the  church  of  God.  and 
doth  not  include  teaching;  yet  if  the  church  findeth  they  have  gifts 
and  abilities  to  be  useful  in  teaching,  they  may  be  put  upon  trial, 
and  if  approved,  they  may  be  called  and  solemnly  set  apart  by  ordi- 
uation,  it  being  wholly  a  distinct  office  from  the  former,  which  was 
only  to  rule  well,  and  not  to  labor  in  word  aud  doctrine. 

OF    DEACONS. 

Deacons  are  men  called  forth  by  the  church,  to  serve  in  the  out- 
ward concerns  thereof;  whose  ofBce  is  to  serve  tables.^  They  are 
to  be  intrusted  with  the  stock  of  the  church,  out  of  which  stock  they 
are  to  assist  the  poor  members  of  the  church,  and  to  provide  bread 
and  wine  for  the  Lord's  table,  and  also  to  have  regard  to  the  minis- 
ter's table ;  and  moreover  they  should  see  that  all  the  members  of 
the  church  do  contribute  towards  the  proper  uses  of  the  church,  that 
therefrom  all  necessary  occasions  may  be  supplied,  as  God  hath 
given  them,  they  to  the  poor,  so  that  none  be  neglected,-  by  the 
faithful  discharge  of  which  office  they  shall  purchase  to  themselves 
a  good  degree  and  great  boldness  in  the  faith.''  The  qualifications 
of  these  officers  are  laid  down.^ 

OF  THE  ADMISSION  OF  CHURCH  MEMBERS. 

The  Lord  Jesus  Christ  hath  committed  the  use  and  power  of  the 
keys,  in  matters  of  government,  to  every  visible  congregational 
church,  to  be  used,  according  to  the  rules  and  directions  that  he  hath 
given  in  his  word,  in  his  name,  and  to  his  glory.  The  keys  are  the 
power  of  Christ,  which  he  hath  given  to  every  particular  consrecja- 
tion,  to  open  and  shut  itself  by  ;  and  to  do  all  things  in  order  to  the 

1  Acts  vi.  2—7.  3  1  Tim.  iii.  13. 

2  1  Cor.  xxvi.  2.  4  l  Tim.  iii.  8—13;  Acts  vi.  2—8. 

18 


206  CHURCH    DISCIPLINE. 

great  tilings  proposed,  viz.,  his  glory  and  his  people's  spiritual  bene- 
fit, in  peace  and  purity. ^ 

By  virtue  of  the  charter  and  the  power  aforesaid,  which  Christ 
hath  given  to  his  church,  his  spiritual  corporation,  they  are  enabled 
to  receive  members  in,  and  to  exclude  unworthy  members  as  occa- 
sion may  require,  as  may  appear  by  divers  examples.^ 

In  this  case,  a  church  hath  to  do,  either  with  non-members,  or 
those  that  are  members  of  other  churches ;  as  to  non-members  pro- 
posing for  admission  into  the  church,  the  pastor,  teacher,  and  elders 
of  the  church  are  to  be  acquainted  therewith,  and  the  body  of  the 
church  also,  in  order  that  they  may  know  the  intent  of  such  per- 
son or  persons.  A  convenient  meeting  is  necessary.  When  the 
church  is  come  together,  and  the  person  proposing  being  present, 
after  prayer  to  God  for  direction,  the  minister  or  pastor  of  the 
church  is  to  put  several  questions  to  the  person  proposing.  (1.)  Con- 
cerning the  ground  and  reason  of  his  hope,''  wherein  is  to  be  iur 
quired,  what  experience  he  hath  of  the  manifold  graces  of  the  holy 
Spirit,  working  in  him  repentance  from  dead  works,*  and  faith  to- 
wards our  Lord  Jesus  Christ,  in  whom  alone  is  salvation  hoped  for  ;  ^ 
for  without  there  be  some  good  grounds,  in  the  judgment  of  charity, 
that  such  a  one  is  a  new  creature,  the  door  of  admission  is  not  to  be 
opened,  for  that  would  be  abusing  the  privileges  of  the  house  of 
God.     Therefore  all  due  and  regular  care  is  to  be  taken.^ 

Secondly.  What  competency  of  knowledge,  in  the  principal  doc- 
trines of  faith  and  order,  such  hath  acquired  ;  ^  or  whether  such  per- 
son be  well  instructed  in  the  knowledge  of  God,  in  his  glorious  attri- 
butes, in  the  doctrine  of  the  Trinity,  or  one  God  in  three  persons ; 
the  person,  natures,  and  offices  of  Christ ;  the  nature  of  the  law ; 
of  original  sin ;  of  the  pollution  of  man,  by  reason  of  sin,  and  lost 
and  undone  estate  thereby,  and  of  his  being  a  child  of  wrath  by  na- 
ture ;  of  the  nature  of  the  redemption  wrought  by  Christ,  his  suffi- 
ciency to  satisfy  divine  justice ;  of  the  reconciliation  of  sinners  to 

1  Isa.  ix.  7,  xxii.;   Rev.  iii.  7;   Heb.  3  1  Peter  iii.  15. 

iii.  6;  Eph.  ii.  19—22;  Matt.  xvi.  19;  *  Acts  ii.  8«;  Heb.  vi.  2. 

Jolin  XX.  23.  ^  Acts  xx.  21 ;  Philemon  5. 

2  Rom.  xiv.  1;  Acts  ii.  41;  1  Cor.  x.  6  Psalm  Ixv.  16;  Acts  ix.  27. 
4,  5 ;  Matt,  xviii.  18 ;  2  Thess.  ii.  6, 14.  1  Tim.  ii.  4-6. 


APPENDIX.  207 

Goil,  by  the  death  of  his  Son  ;  of  our  sins  being  imputed  to  Christ, 
and  his  righteousness  Imputed  to  us  for  justifieation,  being  reeeived 
by  faith  alone ;  of  the  resurreetion  of  Christ's  body,  and  liis  ascen- 
sion into  heaven,  and  of  his  coming  thence  the  second  time,  to  judge 
the  quick  and  the  dead ;  and  of  the  resurrection  of  the  dead  bo<Hes 
of  men;  and  of  the  eternal  judgment;  and  of  such  proposing  per- 
son's resolution  to  persevere  in  the  profession  of  these  truths  unto 
the  end.  Such  things  are  needful  to  be  inquired  into,  by  reason 
tliat  too  many  in  our  day  do  build  their  convei-sion  u\)on  their  con- 
victions, and  some  general  notions  of  the  Christian  religion,  when 
indeed  they  are  utter  strangers  unto,  and  very  ignorant  of  the  great 
mysteries  of  the  gospel.  Yet  great  care  is  to  be  taken  that  the 
weak  be  not  discouraged,  for  the  smoking  flax  is  not  to  be  (juenchcd, 
nor  the  bruised  reed  to  be  broken,  but  such  ignorant  persons  are  to 
be  taught  by  gentle  instructions,  and  means  ought  to  be  used  for 
their  furtherance  in  the  knowledge  of  divine  truths,'  and  where 
there  are  the  beginnings  of  true  and  saving  grace  in  the  heart,  such 
will,  with  a  spiritual  appetite,  receive  the  sincere  milk  of  the  word, 
tliat  they  may  grow  thereby ,2  and  a  church  ought  to  be  careful  not 
to  reject  those,  whom  they  judge  to  have  the  least  degree  of  the 
work  of  saving  grace  wrought  in  them.^ 

Thirdly.  Inquiry  must  be  made  -whether  such  a  person's  life  and 
conversation  is  answerable  to  such  a  profession,  that  he  be  likely  to 
adorn  the  gospel  with  a  holy  conversation.*  Tiiis  regular  careiul- 
ness  is  an  indispensable  duty  of  all  regular  churches,  to  use  in  the 
admission  of  members ;  and  though  all  due  care  be  used,  yet  some 
imsound  and  rotten  professors  will  creep  in  unawares,  and  have 
crept  into  the  purest  churches,*  and  the  fallibility  of  churches  in  this 
matter,  is  not  to  be  urged,  as  an  argument  or  ground  to  neglect  the 
duty  incumbent  on  the  churches,  according  to  the  rule  of  the  word. 

And  after  such  examination,  the  question  is  to  be  put  to  the 
church,  whether  they  are  all  satisfied  with  the  party's  confession  and 
conversation  ;  and  if  the  answer  be  in  the  affirmative,  then  tlie  pas- 

1  Matt,  xxviii.  19.  4  Titus  ii.  11—15,  iii.  8. 

2  1  Peter  ii.  2.  5  Jude4;  1  John  ii.  .0:  Acts  v  ,xx.29, 

3  Rom  .\iv.  1.  30;  Gal.  ii.  4. 


208  CHURCH    DISCIPLINE. 

tor  or  minister  is  to  proceed  to  ask  the  party  proposing  if  he  be 
■willingly  resolved,  as  God  shall  give  ability,  to  walk  in  a  professed 
subjection  to  the  commands  and  institutions  of  Christ  revealed  in 
the  gospel,  and  to  give  himself  a  member  of  that  church  in  particu- 
lar,i  and  to  continue  in  the  communion,  faith,  and  order  thereof,  ac- 
cording to  the  gospel  rules  and  directions ;  and  after  the  person  is 
baptized  according  to  the  institution  and  command  of  Christ,  and 
come  under  the  imposition  of  the  hands  of  the  elders  of  the  church, 
according  to  the  practice  of  the  apostles,^  the  pastor,  minister,  or 
elders,  as  presiding  in  the  acts  of  the  church's  power,  do  receive 
such  a  one  into  the  communion  and  fellowship  of  that  church  in 
particular.  But  if  the  church  is  not  satisfied  with  the  person's  con- 
fession or  conversation,  it  is  proper,  if  the  objections  be  of  any 
weight,  to  defer  the  party's  admission  until  a  more  ample  satisfaction 
can  be  given,  that  all,  if  possible,  may  receive  such  with  freedom  in 
love,  and  so  to  discharge  all  gospel  duties  towards  him,  as  may  pro- 
mote his  edification  in  the  faith,  and  his  increase  in  grace.^ 

And  concerning  those  that  are  members  of  sister  churches,  their 
admission  is  either  transient  or  occasional  admission ;  or  when  any 
person  is  dismissed  wholly  from  one  church,  and  transmitted  or  rec- 
ommended to  another  church  of  the  same  faith,  order,  and  practice. 
(1.)  Such  as  are  and  continue  members  of  other  regular  churches, 
may,  where  they  are  well  known,  be  admitted  into  ti-ansient  com- 
munion, without  a  letter  of  recommendation  from  the  church  they 
belong  unto :  but  from  those  a  church  hath  no  knowledge  of,  a  testi- 
moniab  letter  is  necessary,  that  a  church  may  not  be  imposed  on  by 
any  loose  or  disorderly  persons.  (2.)  Those  whose  residence  is  re- 
moved, or  place  of  abode  is  more  convenient  to  be  with  another 
congregation  than  that  of  which  they  are  members,  are,  upon 
their  request  made  to  the  church  whereof  such  are  members,  to  be 
dismissed,  and  to  have  a  letter  from  that  church  they  are  members 
of,  subscribed  by  the  officers  and  members,  and  directed  to  the 
church  that  the  person  is  dismissed  unto ;  whereby  the  party  is  dis- 
charged from  his  or  her  original  relation  of  j^articular  membershijD 

1  Komans  xii.  1,  xv.  7—9;  2  Corinthl-  2  Acts  viii.  14 — 17;  Heb.  vi.  2. 

ans  viii.  5.  3  2  Cor.  i.  24;  x.  8. 


AITKXDIX.  209 

to  lliat  chunli,  and  is  transferred  to  the  constant  communion,  watch, 
and  care  of  tlie  other  church :  such  persons  are  to  be  received  upon 
their  proposal,  accordinji  to  the  credentials  they  bring;  except  the 
church  they  ap|)ly  unto  have  a  special  reason  to  defer  or  refuse. 

As  it  appears  to  have  been  the  practice  of  believers,  in  the  ]iriiiii- 
tive  times,  to  give  themselves  members  of  particular  churches,'  it 
appears  also  that  in  the  apostles'  days,  there  were  many  distinct  and 
distant  particular  churthes,^  which  churches  are  several  corporations 
of  men  professing  repentance  from  dead  works,  and  faith  in  our 
Lord  Jesus  Christ,  and  ini-orporated  by  mutual  consent,  as  before 
mentioned,  whose  end  is  to  glorify  God  by  obedience  to  his  revealed 
will,  and  to  their  own  edification  in  the  faith,  and  the  good  of  others, 
so  it  is  the  duty  of  believers  to  give  themselves  in  particular  mem- 
bership, in  such  a  particular  church  as  shall  appear  by  the  word  of 
God  to  be  orthodox  in  the  fundamental  articles  of  the  Christian  re- 
ligion, and  to  practise  according  to  the  mind  of  Christ  declared  in 
the  New  Testament,  in  all  gospel  institutions  and  worship. 

From  which  considerations,  it  appears  the  reasonable  duty  of  ev- 
ery believer  to  give  himself  a  member  to  such  an  orderly  church  as 
is  most  conveniently  situated,  that  is,  meeting  nighcst  the  place  of 
his  or  her  residence,  for  which  there  are  these  apparent  reasons. 
(1.)  For  men  to  give  themselves  members  of  a  distant  church,  when 
another  of  the  same  faith  and  gospel  order  is  nigher,  is  for  such  a 
person  to  put  himself  under  a  necessity  of  neglecting  the  ordinary 
appointed  meetings  of  that  church,  whereof  he  is  a  member,  and 
whereof  the  particular  charge  is  given,'^  that  he  might  attend 
and  wait  in  the  use  of  God's  appointed  means,  for  his  edification  by 
the  ministry  of  that  church.  (2.)  Such  puts  himself  under  a  wilful 
necessity  to  neglect  his  duty  of  care  over,  and  constant  communion 
with  his  fellow-members,  and  wilfully  deprives  himself  of  their  care 
over  him,  advice.  Christian  conversing,  and  brotherly  lovin"-  instruc- 
tions and  counsels,  that  by  the  blessing  of  God  might  increase  his 
knowledge,  grace,  and  comfort.  (3.)  Such  cannot  be  assistant  to 
the  church  in  discipline,  contribution,  and  the  like  duties,  nor  cannot 

1  Acts  ii.  41.  V.  13.  U.  3  Ueb.  x.  25. 

2  1  Cor.  i.2;  Gal.  i.2;  1  Cor.  xvi.  1:  I'liil.  i  1. 

ly* 


210  CHURCH    DISCIPLINE. 

be  taken  eai-e  of,  and  be  assisted,  without  much  unnecessary  trouble, 
by  the  church,  in  case  of  need.  (4.)  Such  a  practice  tends  directly 
to  the  confusion  of  churches,  and  all  church  order,  and  suits  well 
with  the  humor  of  noisy,  lifeless,  loose,  or  covetous,  niggardly  per- 
sons. (5.)  It  is  a  way  that  the  church  cannot  find  what  useful  tal- 
ents such  persons  have,  to  the  benefit  of  the  body  of  the  cliurch. 
(6.)  It  is  casting  great  contempt  upon  the  nearer  church,  in  her 
ministry  and  order,  and  the  like. 

And  here  it  is  further  to  be  considered,  that  as  it  is  expedient  for 
persons  to  give  themselves  members  of  such  regular  churches,  with 
which  they  may  keep  the  most  intimate  fellowship  and  communion 
in  all  the  parts  of  religious  worship ;  so  it  is  highly  reasonable  that 
they,  that  are  members  of  such  regular  churches,  where  the  word  is 
purely  preached,  the  ordinances  of  the  gospel  duly  administered, 
and  gospel  discipline  is  impartially  practised,  should  continue  their 
membership  with  such  church ;  although  there  be  weakness,  imper- 
fection, and  frailty,  in  the  particular  practical  acts  thereof;  which, 
while  the  aifairs  of  the  church  are  managed  by  men,  even  theii-  holy 
things  will  have  iniquity  as  of  old.^  It  is  therefore  unreasonable  to 
dismiss  any  member  from  a  church  that  is  near  to  any  one's  residence 
to  a  church  more  remote,  upon  disgust  taken  at  the  management  of 
some  particular  case,  wherewith  such  is  not  well  pleased,  and  for 
such  cause,  demands  dismission ;  and  it  is  unreas^^onable  also  to  grant 
a  dismission  to  such  a  member,  who  should  demand  a  dismission  in  a 
peremptory  manner,  without  giving  a  reason  for  such  a  demand ;  in 
either  of  which  cases  such  a  dismission  is  not  to  be  granted.  (1.)  Be- 
cause by  so  doing,  the  greatest  confusion  would  be  introduced  ;  for 
one  member  would  thus  be  dismissed  to  one  distant  church,  and  an- 
other to  another  distant  church,  and  the  other  churches  doing  the 
like,  it  can  end  in  nothing  less  than  the  confusion  of  every  church. 
(2.)  The  same  liberty  that  members  have,  pastors,  ministers,  ruling 
elders,  and  deacons  have  also,  whereby  any  church  may  dismiss  her 
members  until  she  is  unable  to  maintain  worship  and  communion ; 
for  those  that  reside  near,  are  become  members  of  a  remote  body, 
and  so  unconcerned ;  and  those  that  are  members  live  remote,  and 

1  Exoilns  xxviii.  38. 


Al'l'E.NLilX.  211 

SO  under  an  impossibility  to  occupy  their  place.  (3.)  This,  in  the 
tendency  of  it,  is  to  remove  the  balance  of  churches,  which  is  to 
consist  of  such  members  as  can,  with  the  utmost  conveniency,  meet 
together  in  one  place,  for  both  worship  and  government.^  (4.)  This 
hath  a  tendency  to  alter  the  constitution  of  particular  churches, 
from  being  congregational  corporations,  into  the  national  or  universal 
notion  of  the  church ;  which  universal  church  we  believe  to  be  the 
mystical  body  of  Jesus  Christ,  which  as  such  is  not  the  seat  of  insti- 
tuted worship  and  ordinances.  Also,  it  is  not  reasonable  to  dismiss 
to  the  world  at  large,  nor  to  dismiss  a  member  to  a  church,  with 
which  the  church  dismissinjt  cannot  hold  communion. 


OF    THE   DUTIES   OF   CHURCH   MEMBERS. 

The  members  of  churches  owe  all  their  duties  in  a  way  of  obedi- 
ence to  the  will  of  God  revealed  in  his  word ;  and  their  duties  are 
to  be  performed  in  love  to  our  Lord  Jesus  Christ,^  who  is  the  great 
Prophet,  Priest,  and  King  of  his  church,  which  he  hath  purchased 
with  his  own  blood,''  unto  whom  all  power  in  heaven  and  earth  is 
given,^  and  is  therefore  our  Lord  and  Lawgiver,^  who  alone  is  head 
of  his  church,*'  his  person  is  to  be  honored,  and  all  his  commands  are 
to  be  observed,'  all  worship  is  to  be  ascribed  unto  him,  as  God  blessed 
forever;^  all  church  members,  therefore,  are  under  the  strictest  obli- 
gations to  do  and  observe  whatsoever  Christ  eujoineth  on  them,  as 
mutual  duties  towards  one  another. 

The  officers  of  the  church,  whom  Chi-ist  hath  appointed,  are  to  be 
respected.  (1.)  The  deacons  of  the  church,  though  they  ofliciate 
but  in  the  outward  concerns  of  the  church,  as  in  the  section  about 
deacons  is  noted,  if  they  are  faithful,  do  purchase  unto  themselves  a 
good  degree,^  are  therefore  to  be  respected.  (2.)  Ruling  elders 
also  are  to  be  respected,  seeing  they  are  fitted  of  God,  and  called 
by  the  church  to  go  before  the  church,  or  to  preside  in  acts  of  gov- 

1  1  Cor.  xi.  20.  xiv.  33.  i  Isa.  xxxiii.  22. 

2  John  xiv.  15.  6  Eph.  i.  22. 

3  Acts  XX.  28;  Rev.  i.  5;  2  Cor.  7  Hpb.  i.  2;  John  v.  C3. 

V.  15.  8  Rom.  ix.  4. 

*  Matt,  xxviii.  18.  y  1  Tim.  iii.  13. 


212  CIIUllCH   DISCIPLIXE. 

eminent  and  rule.^  (3.)  Ministers,  who  are  the  stewards  of  the 
mysteries  of  the  gospel,  are  in  an  eminent  manner  to  be  regarded 
as  being  the  ambassadors  of  peace,'^  though  they  are  not  to  hunt 
for  it,  as  the  pharisees  of  old.^  The  duties  of  church  members  tow- 
ards their  elders,  teachers,  ministers,  and  pastors,  may  be  included 
in  their  (1.)  praying  for  them,  that  God  would  open  a  door  of  utter- 
ance unto  them,  to  unfold  the  mysteries.'*  (2.)  To  obey  them  in 
the  Lord,  in  whatsoever  they  admonish  them,  according  to  the  word 
of  God.^  (3.)  In  following  their  example  and  footsteps,  as  far  as 
warranted  by  the  word.*'  (4.)  In  standing  by  (hem  in  all  their 
trials  and  afflictions,  and  in  defending  them  in  all  good  causes,  as  far 
as  in  them  lies ;  those  of  Asia  are  blamed  ^  for  turning  away,  or  not 
standing  by  the  apostle.  (5.)  In  not  exposing  their  persons  for 
their  infirmities,  as  far  as  may  be,  considering  the  prosperity  of  the 
gospel  much  depends  on  their  good  report.^  (6.)  In  contributing 
towards  their  maintenance,  that  thev  may  attend  wholly  on  teach- 
ing and  give  themselves  to  the  ministry  of  the  word,  and  to  prayer,^ 
the  reason  thereof  is  evident  by  a  threefold  law.  (1.)  The  law  of 
nature,  from  whence  the  apostle  argues.^"  (2.)  The  Levitical  law.i^ 
(3.)  The  gospel  enjoineth  and  requireth  the  same.'-  Let  these  above 
cited  places  of  Scripture  be  considered  with  many  others  of  like  im- 
portance, and  the  nature  and  tendency  of  the  work  of  the  ministry 
be  well  weighed,  and  it  will  be  clear  that  it  is  a  duty  required  of 
God  himself;  and  that  not  in  a  way  of  alms,  as  to  the  poor,  which  is 
another  standing  ordinance  of  Christ,  but  it  is  to  be  performed  in 
love  to  Christ,  and  obedience  to  his  laws,  in  order  to  support  and 
carry  the  interest  of  the  gospel.  Yet  this  is  not  to  be  given  to  any 
one  that  may  pretend  to  be  a  minister,  or  thrust  himself  upon  a 
church,  or  to  such  as  run  without  a  mission  for  filthy  lucre's  sake  ; 
but  churches  ought  to  take  a  special  care  who  to  call  forth  to  the 
work  of  the  ministry,  according  to  the  rule  of  instruction  given  by 


UTim.  V.  17.  7  2Tira.  i.  15. 

2  2  Cor.  V.  20.  8  Acts  xxiii  5. 

3  Matt,  xxiii.  5—7.  9  Acts  vi.  4. 

4  Eph.  vi.  18—20.  10  1  Cor.  ix.  7—11. 
B  Heb.  xiii.  17—22.  n  1  Cor.  ix.  13. 
UlCor.iv  16,xi.  1;  Tbil.  iii.l7;  Heb.  xiii.  7.  12  Gal.  vi.  6:  1  Cor.  ix.  14. 


APPENDIX.  213 

inspiration  of  God,  be  they  learned  or  unlearned  as  to  human  learn- 
ing, be  they  rich  or  poor  as  to  worldly  wealth. 

The  liberality  of  the  people,  if  they  be  able,  should  surmount 
the  necessity  of  the  minister,  so  as  that  he  may  exercise  those  acts 
of  love  and  hospitality,  as  is  required  of  such,  that  therein  he  may 
be  exemplary  in  good  works,  etc.  Moreover,  it  is  a  duty  on  all  those 
that  attend  on  their  ministry,  to  assist  herein,*  and  as  people  do  sow, 
so  shall  they  reap.^  "W'hen  people  neglect  their  duty  towards  their 
ministers,  such  ministers  must  of  necessity  neglect  their  studies,  and 
betake  to  other  secular  employments  to  support  themselves  and 
families,  or  be  worse  than  infidels;  then  such  pcoj)le  must  be  great 
spiritual  losers  in  their  edification.  Yet  when  and  where  a  church 
is  not  able  to  raise  a  comfortable  maintenance  for  to  sup])ort  their 
minister,  there  it  is  not  only  lawful,  but  the  duty  of  such  ministers 
to  labor  with  their  hands  ;  for  to  leave  such  a  congregation  destitute, 
to  languish  without  the  ministry,  would  be  very  uncharitable,  and 
smell  very  much  of  filtliy  lucre ;  and  to  expect  from  a  people  more 
than  they  are  able,  would  be  oppression  or  extortion. 


OF    THE    MANIFOLD    DUTIES    OF    CIIRISTIAXS,  ESPECIALLY   TO 
THE    HOfSEIIOLD    OF    FAITH. 

Some  of  them  are  these.  (^.)  Love  unfeigned  and  witliout  dis- 
simulation, for  all  their  things  ought  to  be  done  in  love.^  (2.)  To 
labor  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace.'*  (3.)  En- 
deavor for  the  edification  and  spiritual  benefit  of  the  whohi  body, 
that  they  all  may  grow  up  to  be  a  holy  temple  in  and  for  the  Lord.^ 
(4.)  That  they  all  watch  over  one  another  for  good.''  (5.)  That 
they  do  pray  with  and  for  one  another."  (G.)  That  they  neglect 
not  the  assembling  of  themselves  together,  for  the  celebrating  of 
di\ine  worship,  and   so   promote  one    another's   spiritual   benefit.* 

*  Gal.  vi  6.  5  1  Cor.  xi>.  12,  2G;   Eph.  iv.  12,  29,  ii. 

2  Gal.  vi.  7,  8,  vide  Confession  of  Faith,  21,  22. 

27,  §  10.  6  Phil.  ii.  .3,  4. 

3  John  xiii.  .31,  SS;  Rom.  xii.  9, 10;  xiii.      7  .Tames  v.  16. 

8-10.  8  Ueb.  X.  25j  Acts  ii.  42. 

*  Eph.  iv.  3. 


214  CHURCH    DISCIPLINE. 

(7.)  That  tliey  use  all  means  to  keep  the  house  of  God  in  due  order 
and  cleanliness,  walking  inoffensive  towards  one  another,  and  all 
others,  with  conscientious  diligence,  and  so  unanimously  to  contend 
for  the  faith  and  truth  once  delivered  to  the  saints,  in  the  purity 
thereof,  according  to  the  holy  Scripture.^ 

OF    CHURCH   CENSURES. 

Having  spoken  of  the  gathering  together  of  a  particular  gospel 
church,  and  its  officers,  and  the  rules  whereby  we  are  to  be  guided 
in  choosing  and  ordaining  of  them,  and  of  the  admission  of  mem- 
bers, etc.,  it  is  meet  to  give  a  short  view  of  a  church's  duties  and 
authority  in  respect  of  censures  upon  offenders. 

Pirsf,  of  Admonition. 

(1.)  Admonition  Is  a  holy,  tender,  and  wise  endeavor,  to  convince 
a  brother  that  he  hath  offended  in  matter  of  fact,  or  else  Is  fiillen 
into  a  way,  wherein  to  continue  Is  like  to  be  prejudicial  to  the  party 
himself,  or  some  others ;  where  the  matter,  whatever  it  be,  and 
the  sinfulness  thereof,  with  the  aggravating  circumstances  attending 
it,  is  to  be  charged  on  his  conscience,  in  the  sight  of  God,  with  due 
application  of  the  word  of  God,  which  concerns  his  condition ; 
thereby  leading  him  to  his  duty  and  .true  reformation.  (2.)  Admo- 
nition Is  private  by  one  or  more  of  the  brethren,  or  more  public  by 
the  whole  church.  (1.)  When  one  brother  trespasses  against  an- 
other, the  offended  brother  is  not  to  divulge  the  offence,  but  to  go  in 
a  gospel  way  to  the  offender,  and  to  use  his  endeavor  to  reclaim  his 
brother;  and  if  he  repents,  the  offended  brother  ought  to  forgive 
him.^  But  if  the  offending  brother  will  not  hear,  then  the  offended 
brother  ought  to  take  two  or  three  other  brethi-en,  and  they  such  as 
may  be  the  most  likely  to  gain  upon  the  offender ;  but  if  this  admo- 
nition also  takes  no  effect,  it  is  to  be  brought  before  the  cluircli.'^ 
(2.)  The  church,  when  matters  come  thus  before  them,  shall  admon- 
ish and  endeavor  to  reclaim  the  offender.  In  the  spirit  of  meekness ; 


]  Psalm  xciii.  5;  Zecli.  xiv.21;  1  Cor.  2  Matt,  xviii   15;  Luke  xvii.  3. 

xiv.  33,  40;  xi.  2.  3  Matt,  xviii.  IG,  17. 


APPENDIX.  21o 

ami  if  llu'  brolluM-  tlrU  olVi-ndod  coDtiiuies  obstinate  and  impenitent, 
tin-  ehnri'li  is  ilireiteil  to  excluile  liini.' 

(1.)  From  wlienie  it  follows,  every  ehunh  member  has  somewhat 
to  do  in  his  place.'-  (2.)  In  ease  of  private  olFenees,  it  is  preposter- 
ous to  publish  them,  or  acipiaint  the  ehureh  or  the  elders  thereof 
therewith,  belbre  the  two  lower  degrees  of  admonition  are  duly  ac- 
eomplished,  and  the  oiFender  has  nejjleeted  to  hear.  (3.)  That 
wlien  matters  are  thus  regularly  brought  to  the  church,  then  the 
private  proceedings  may  cease.  (4.)  That  when  private  offences  are 
brought  to  the  church  without  such  proper  private  procedure,  that 
the  church  may  and  ought  to  refuse  it,  as  not  coming  according  to 
gosjiel  rule  aforesaid.''  (5.)  But  when  those  things  that  begin  in 
})rivate  are  thus  regularly  brought  into  the  church,  they  must  be 
received  and  adjudged  according  to  the  said  rule.'*  So  that  it  may 
and  doth  oftentimes  fall  out,  that  those  things  that  begin  with  private 
admonition,  do  end  in  public  excommunication. 

Secondly,  of  Suspension. 

(1.)  A  suspension  may  be,  when  the  church  is  informed  that  a 
member  hath  acted  amiss,  either  in  matters  of  faith  or  practice,  and 
not  having  satisfactory  proof  whether  the  information  is  true  or  false, 
and  the  case  requiring  time  to  iiKjuire  therein,  it  is  expedient  to  sus- 
pend such  a  person  from  communion  at  the  Lord's  table,  until  the 
elders  of  the  church  can  make  suitable  inquiry  ;  as  might  be  signified 
by  the  law  in  the  case  of  lepi-osy.' 

(2.)  Suspension  is  rather  to  be  looked  upon  to  be,  when  a  church 
doth  debar  a  member  from  communion  for  some  irregularity  that  he 
may  be  guilty  of,  which  yet  doth  not  amount  so  high  as  to  be  ripe 
for  the  great  sentence  of  excommunication  ;  but  that  the  person,  for 
such  irregularity,  ought  to  be  debarred  of  the  privilege  of  special 
communion  and  exercise  of  office,  in  order  to  his  humiliation.^  Such 
is  not  to  be  accounted  as  an  enemy,  but  to  be  exhorted  as  a  brother 
in  union,  though  not  in  communion  :  but  if  such  a  one  remain  im- 

1  Matt,  xviii.  17.  ■•  Matt,  xviii. 

2  Heb.  xii.  15.  •">  Lev.  xiii  ,  xiv. 

S  Matt,  xviii.  6  2  Thess.  iii.  6,  7,  10, 11,  14, 15. 


218  CnURCII    DISCIPLINE. 

penitent  and  incorrigible,  the  church,  after  due  waiting  for  his  refor- 
mation, is  to  proceed  to  excommunication ;  ^  for  that  would  be  a  not 
hearing  the  church  in  the  highest  degree. 

TlilrdJy,  of  Excommunication. 

Excommunication  is  a  judicial  act  or  censure  of  the  church,  upon 
an  offender,  by  the  authority  of  Jesus  Christ,  and  by  his  direction, 
delivered  to  his  church  by  himself  or  his  apostles,  in  the  New  Testa- 
ment, which  a  gospel  church  ought  to  put  in  practice,  when  matters 
of  fact  require,  according  to  gospel  rule  ;  as  first,  Avhen  a  member, 
after  all  due  admonition,  continues  obstinate,  and  will  hear  no  re- 
proof.2  Secondly,  when  a  member  hath  committed  a  gross  sin, 
which  is  directly  against  the  moral  law,  and  being  notorious  and 
scandalous,  and  proved  beyond  dispute,^  then  a  church  is  im- 
mediately to  proceed  unto  censure,  notwithstanding  any  present 
signs  of  conviction  or  remorse,  for  the  necessary  vindication  of  the 
glory  of  God,  the  vindication  of  the  church,  also,  and  their  holy  pro- 
fession ;  and  to  manifest  their  just  indignation  and  abhorrence 
against  such  wickedness."*  Thirdly,  when  a  member  is  found  to  be 
erroneous,  defective,  or  heretical  in  some  fundamental  point,  or  to 
swerve  from  the  right  faith,  in  the  principles  of  the  Christian  re- 
ligion.-^ 

The  manner  of  proceeding  unto  this  great  and  awful  instituted 
ordinance,  is:  the  church  being  gathered  together,  the  offender  also 
having  notice  to  come  to  make  his  answer  and  defence  (if  he  comes 
not,  he  aggravates  his  offence  by  despising  the  authority  of  Chi'ist 
in  his  church),  the  body  of  the  church  is  to  have  knowledge  of  the 
offender's  crime  fully,  and  the  full  proof  thereof  as  of  plain  matter 
of  fact;  and  after  mature  deliberate  consideration,  and  consulting 
the  rules  of  direction  given  in  the  word  of  God,  whether  the  offender 
be  present  or  absent,  the  minister  or  elder  puts  the  question  to  the 
whole  church,  whether  they  judge  the  person  guilty  of  such  crime 
now  proved  upon  him,  is  worthy  of  the  censure  of  the  church  for 

1  Matt,  xviii.  17.  ^  1  Cor.  v.  1—13. 

2  Matt,  xviii  17.  °  1  Tim.  i.  19,  20. 

3  1Cor.  v.4,5j  lTini.v.24j2Cor.  X.  6. 


AITENDIX.  217 

tlic  same?  to  ■wliicli  the  nicmbei-s  in  general  give  their  jiulgniciit ; 
wliiih,  if  it  be  in  the  alliniiative,  then  the  judgment  of  the  members 
in  general  being  had,  or  the  majority  of  them,  the  pastor,  minister, 
or  elder,  sums  up  the  sentence  of  the  church,  opens  the  nature  of 
the  crime,  witii  tlie  suitableness  of  the  censure,  according  to  gospel 
rule  ;  and  having  thus  proceeded,  a  proper  time  is  fixed  to  put  the 
sentence  in  execution,  at  which  time  the  pastor,  minister,  or  elder  of 
the  church,  as  his  place  and  duty  re(|uires,  is  to  lay  open  the  hei- 
nousness  of  such  a  sin,  with  all  the  aggravating  circumstances  thereof, 
and  showing  what  an  abominable  scandal  such  an  offender  is  be- 
come to  religion,  what  dishonor  it  is  to  God,  etc.,  applying  the  par- 
ticular places  of  Scripture  that  are  proper  to  the  case,  in  order  to 
charge  the  offence  home  upon  the  conscience  of  the  offender  if  pres- 
ent, that  othei-s  also  may  fear ;  showing  also  the  awful  nature  of  this 
great  censure,  and  the  main  end  thereof,  for  the  salvation  and  not 
the  destruction  of  the  soul,  and  with  much  solemnity  in  the  whole 
society,  caUing  upon  God  for  his  gracious  presence,  and  his  blessing 
upon  this  his  sacred  ordinance ;  that  the  great  end  thereof  may  be 
obtained ;  still  expressing  the  deep  sense  the  church  hath  of  the  fall  of 
this  brother,  with  the  great  humiliation  of  the  church,  and  great  sor- 
sow  for,  and  detestation  of,  the  sin  committed.  The  said  pastor, 
minister,  or  elder,  in  the  name  of  the  Lord  Jesus  Christ,  In  the  pres- 
ence of  the  congregation,  and  by  and  with  the  consent  and  accord- 
ing to  the  judicial  sentence  of  the  church,  cuts  off,  and  secludes  such 
an  offender  by  name,  from  the  union  and  communion  of  the  church, 
because  of  his  offences ;  so  that  such  a  person  is  not  thenceforth  to 
be  looked  on,  deemed  or  accounted  as  c^  brother  or  member  of  such 
a  church,  until  God  shall  restore  him  again  by  repentance. 

Which  exclusion  carries  in  it  the  full  sense  of  our  Lord's  words,i 
Let  him  be  unto  thee  as  an  heathen  man  and  a  publican  ;  or  of  the 
apostle,^  to  deliver  such  a  one  to  Satan;  which  is  an  authoritative  put- 
ting of  such  a  person  out  of  the  communion  of  the  church,  the  king- 
dom of  heaven,  into  the  world,  the  kingdom  of  Satan,  the  prince  of 
the  power  of  the  air,  the  spirit  that  now  worketh  in  the  children  of 
disobedience,  in  order  to  his  being  humbled  and  broken  under  a 

1  Matt,  xviii.  17.  2  1  Cor.  v.  5. 

19 


218  CHURCH    DISCIPLIXE. 

sight  and  sense  of  his  sins,  which  is  meant  by  the  destruction  of  (lie 
flesh,  and  to  the  end  that  the  spirit  may  be  saved  in  the  day  of  tlie 
Lord. 

Amongst  the  many  disorders  which  church  members  may  be  guilty 
of,  and  lor  the  obstinate  continuance  therein,  a  church  may  and 
ought  to  use  the  power  that  Christ  hath  given  to  exclude  them  from 
her  communion,  that  is  one,  which  is  when  a  member  doth  sechide 
himself,  and  that  not  in  any  regular  way,  but  contrary  to  all  rule 
and  order ;  for  when  a  church  member,  by  reason  of  some  offence 
he  hath  taken  at  the  church,  or  some  of  the  members  thereof,  and 
hath  not  done  his  duty  according  to  the  rule  of  the  word,  or  else  is 
a  dying  away  in  religion,  by  one  means  or  another,  as  by  the  love 
of  the  world,  change  of  condition  in  marriage,  or  not  having  his  ex- 
pected preferment  in  the  church,  or  the  like,  doth,  as  it  were  ex- 
communicate himself,  the  church,  according  to  their  duty,  ought  to 
rise  their  endeavors  to  reclaim  such ;  which  endeavors,  if  they  prove 
fruitless,  and  the  party  obstinate,  the  church  ought  not  to  acquiesce  in 
his  irregular  departure  from  them,  as  if  all  their  bonds  of  relation 
and  duty  were  over,  and  no  more  was  to  be  done,  seeing  the  party 
has  usurped  the  power  of  the  keys  to  himself;  the  church,  therefore, 
must  maintain  the  power  that  Christ  hath  committed  unto  it,  though 
it  cannot  hinder  the  inordinate  and  unruly  passions  of  such  a  one, 
if  God  leaves  him  to  it.  He  will  run  away  from  the  church,  rend- 
ing himself  schismatically  off,  breaking  through  all  order  and  cove- 
nant obligations,  in  opposition  to  brotherly  endeavors  1o  hinder  liim, 
and  to  stay  him  in  his  place ;  the  church  is  to  proceed  judicially  to 
turn  the  key  upon  such  a  sinful,  disorderly  departure;  and  publicly 
declare,  that  as  such  a  one  by  name  hath  been  guilty  of  such  a 
thing,  naming  his  disorders,  he  is  no  longer  in  their  connnunion,  nor 
under  their  watch  and  care,  etc.,  and  that  such  a  person  is  not  to  re- 
turn to  their  communion  until  he  hath  given  satisfaction  to  the 
church.^  Such  a  separation  or  departure  is  very  sinful,  for  these 
and  the  like  reasons.  (1.)  Because  the  church  is  a  corporation 
privileged  with  laws  and  rules  for  admittance  and  diniittance, 
which  ought   to  be  observed.^     (2.)   Such  a  departure  is  rude  and 

1  Eoin.  xvi.  17.  2  Matt,  xviii. ;  Rom.  xii.  4,  5. 


Al'l'ENDIX.  219 

iiiilocent,  therefore  dishonorable.'  (3.)  Because,  if  membei-s  may 
tiike  this  liberty,  all  the  ollieers  of  the  church,  ministers,  ruling  eld- 
ers, and  deacons  may  take  the  same  liberty,  which  would  soon  un- 
church any  church,  or  at  least  be  destructive  to  its  beauty,  comfort, 
and  edification.2  (4.)  ^VJl  members  do  covenant  the  contrary,''  and 
therefore  it  is  a  breach  of  covenant,  which  is  a  black  character.* 
(5.)  It  destroys  totally  the  relation  between  elders  and  people, 
which  God  hath  ordained.*  (G.)  It  is  a  usurping  of  the  keys,  or 
rather  stealing  of  them.*'  (7.)  It  Is  schism;  if  there  is  such  a  thing 
in  the  world,  it  Is  of  particular  churches.'^  (8.)  It  is  high  contempt 
of  Christ  in  the  government  of  his  church.**  (!>.)  It  Is  to  break  the 
staff  of  beauty  [^covenanQ  and  of  bands  and  brotherhood  too.' 
(10.)  It  argues  either  some  great  undiscovered  guilt  lying  on  the 
party,  or  some  by-ends  in  bis  first  seeking  admission  into  such  a 
church.  All  which  put  together,  It  declaies  the  great  unity  of  a 
congregational  gospel  church,  and  the  sinfulness  of  such  disorderly 
pei-soiis  In  breaking  off  without  a  just  cause:  but  If  any  church 
becomes  heretical  In  principles,  or  Idolatroii-s  in  worship,  or  Immoral 
in  lite,  it  is  lawful  for  persons,  after  the}-  have  discharged  their 
conscience  and  duty  In  reproving  aud  bearing  witness  against  such 
gross  defections,  to  depart.'" 

Other  disorders  aud  causes  of  discords  In  churches  are  these,  and 
many  of  the  like  : 

1.  When  membei's  of  churches,  by  their  ignorance  of  the  rules  of 
discipline  and  right  government  of  the  church  of  Christ  do  not  act 
according  to  their  duty ;  particularly  when  that  rule  "  is  not  ob- 
served;  and  that  is,  either  (1.)  When  oS'euded  members  Instead  of 
going  to  the  offender  to  tell  him  his  fault,  will  be  divulging  It  disor- 
derly to  others,  whether  members  or  non-members.  (2.)  When  of- 
fended members  instead  of  acting  according  to  the  said  rule,  do  con- 
ceal the  matter  from  the  ort'entler  and  every  body  else,  lest  they 
should  be  looked  uj)on  as  couteutious  persons :  and  thereby  they  suf- 

1  1  Cor.  xiv.  40.  7  1  Cor.  xi.  18.  xii.  25. 

2  John  vi.  07.  R  Jnue  xviii.  19:  2  Teter  ii   10,  11. 

3  I-a.  xliv   5.  9  /.I  eh   xi.  10.  It. 
*  -J  Tim.  iii   3.  10  2  r<»r.  vi.  17,  18. 

5  Matt.  ix.  .3'..  11  Matt,  xviii.  15, 10. 

6  Aiuos  vi.  13. 


220  CHURCH    DISCIPLINE. 

fer  sin  upon  their  brothiir,  and  are  become  guilty  of  other  men's 
sins,  and  thereby  they  suffer  the  name  of  God,  their  holy  profession, 
and  the  church,  to  lie  under  a  reproach  by  their  neglect ;  either  of 
■which  ways  is  very  sinful,  as  being  contrary  to  the  express  rule 
given  by  our  Lord  Jesus  Christ;  and  such  ought,  as  being  thereby 
become  offenders  themselves,  to  be  in  a  gospel  way  dealt  with. 

2.  "When  an  elder  of  a  church  do  know  that  some  of  the  mem- 
bers are  immoral  and  scandalous  in  life,  or  heretical  in  matters  of 
faith  and  judgment,  and  yet  bear  with  them,  or  connive  at  them. 

3.  When  members  of  churches  take  liberty  to  go  to  hear  at 
other  places,  when  the  church  Is  assembled  to  worship  God,  which  is 
directly  contrary  to  Hebrews  10  :  25,  and  is  no  less  than  breaking 
covenant  with  the  church  they  belong  unto,  and  may  soon  dissolve 
and  unchurch  any  particular  church ;  for,  by  the  same  rule  that  one 
member  takes  such  liberty,  another  may,  yea,  all  the  members  may, 
until  their  assembling  entirely  cease.  And,  moreover,  it  is  casting 
great  contempt  on  the  ministry  of  such  a  church,  and  may  cause 
others  to  be  disaffected  to  the  doctrine  taught  in  such,  though  sound 
and  orthodox.  Yet  no  restraint  ought  to  be  laid  on  members  going 
to  hear  at  other  places,  where  sound  doctrine  is  taught,  at  other  times. 

4.  When  members  take  liberty  to  go  to  hear  men  that  are  cor- 
rupt in  doctrine,  and  so  suck  in  some  unsound  notions  of  religion, 
and  endeavor  to  corrupt  others  with  what  they  have  imbibed  them- 
selves. And,  alas  !  how  many  in  our  unhappy  days  are  corrupted 
with  Arminianism,  Socinianism,  and  what  not  ?  Such  cause  trouble 
and  great  disorders. 

5.  Another  disorder  that  may  cause  discord,  is,  when  members 
are  received  without  the  general  and  unanimous  consent  of  the 
church;  or  when  any  are  admitted,  with  whose  confession,  or  life 
and  conversation,  the  generality  of  the  members  are  not  satisfied : 
or  when  elders  and  ministers,  or  leaders  of  the  church,  are  remiss 
and  careless  in  reception  of  members. 

6.  When  a  church  shall  receive  a  charge  against  a  member,  it 
being  an  offence  given  by  one  brother  to  another  brother,  before  an 
orderly  procedure  has  been  made  by  the  offended  brother,  accord- 
ing to  the  rule.^ 

1  Matt,  xviii. 


APPEND  IX.  221 

7.  When  judgment  passes  willi  partiality,  or  some  are  connived 
at  out  of  favor  or  affection,  and  others  censured  out  of  envy  without 
due  conviction.  Levi  was  not  to  know  his  father,  mother,  or  chil- 
dren in  judgment' 

8.  When  the  charges  of  a  church  are  not  equally  borne  by  the 
members  according  to  their  several  abilities,  but  some  are  burthencd 
■when  others  do  little  or  nothing. 

9.  When  accusations  are  received  against  an  elder  contrary  to 
the  rule,-  which  requires  two  or  three  witnesses  as  to  matter  of  fact. 

10.  Wlicn  any  member  shall  divulge  to  persons  not  of  the  con- 
gregation, nor  concerned  in  those  matters,  what  is  done  in  the 
church  meetings :  the  church  in  this  respect,  as  well  as  in  others,  is 
to  be  a  garden  enclosed,  a  spring  shut  up,  a  fountain  sealed.^  This 
often  occasions  great  grief  and  trouble,  and  therefore  such  disor- 
derly persons  should  be  detected.  Is  it  not  a  shame  to  any  to  di- 
vulge the  secrets  of  a  family  ?  But  far  greater  shame  do  such  per- 
sons e.xpose  themselves  unto. 

11.  When  days  of  prayer,  fasting,  or  thanksgiving,  or  days  of 
discipline  appointed  by  the  church,  are  not  carefully  observed  and 
kept. 

In  all  these,  and  many  other  things  of  like  nature,  the  members 
of  particular  churches  ought  to  give  all  diligence  to  walk  worthy  of 
their  vocation,  and  according  to  the  rule  and  direction  of  the  word 
of  God,  that  disorders  may  be  prevented,  and  that  church  commun- 
ion may  be  maintained  in  peace  and  purity,  to  the  edifying  of  the 
body  of  the  church  of  Christ  in  love. 

OF    THE    COMMUNIOX    OF    CHURCHES. 

Every  particular  congregational  church  incorporated  by  and  ac- 
cording to  the  institution  of  Christ  in  the  gospel,  and  duly  organized 
according  to  the  pattern  of  the  primitive  churches,  hath  sufficient 
power  from  Christ  to  call  and  ordain  its  own  officers;  so  that  no 
man,  or  set  of  men,  have  authority  to  choose  officers  for  them,  or 
impose  any  officer  on  them,  without  their  previous  knowledge  and 

1  Deut.  x.\.>:iii.  9.  2  1  Tim.  v.  IG.  3  Caut.  iv.  12. 

19* 


222  CHURCH  discipline. 

voluntary  consent.^  Deacons  are  to  be  cliosen  by  the  niuhituik .'' 
Elders  were  ordained  in  every  church  by  election  or  suirrage  of  tlie 
church;  and  every  particular  church,  as  such,  assembled  wlih  her 
proper  elders,  hath  sufficient  power  to  receive  members.*  And  in 
the  exercise  of  any  acts  of  discipline,  such  a  church  being  convened 
with  her  own  officers  or  elders  in  the  name  of  Christ,  may  act  ac- 
cording to  gospel  rule  in  any  case,  even  to  excommunicate  such 
members  as  are  found  to  be  obstinate  in  disorders,  or  heretical  in 
principles,  after  due  admonition,  or  such  as  are  guilty  of  gross  and 
scandalous  immoralities  in  conversation,  etc.,  independent  on  any 
other  church  power  superior  to  itself,  or  higher  judicatory  lodged  in 
any  man  or  any  set  of  men,  by  any  institution  of  Christ :  and  there- 
fore, the  elders  of  a  church,  meeting  in  the  absence  of  the  members, 
or  convened  with  the  elders  of  other  churches,  are  not  intrusted 
with  a  power  to  act  for  a  church  in  admission  of  members,  ordina- 
tion, or  censures,  etc.,  and  it  is  the  duty  of  such  a  church  to  admon- 
ish any  of  her  members  or  officers,  their  teacher  or  pastor,*  and  ex- 
clude any  too,  when  their  crimes  require,  according  to  the  rule  of 
the  gospel. 

And  such  particular  congregational  churches,  constituted  and  or- 
ganized according  to  the  mind  of  Christ  revealed  in  the  New  Testa- 
ment, are  all  equal  in  power  and  dignity,  and  we  read  of  no  dis- 
parity between  them,  or  subordination  among  them,  that  should 
make  a  ditference  between  the  acts  of  their  mutual  communion,  so 
as  the  acts  of  one  church  should  be  acts  of  authority,  and  the  acts 
of  others  should  be  acts  of  obedience  or  subjection,  although  they 
may  vastly  differ  in  gifts,  abilities,  and  usefulness. 

Such  particular  distinct  churches,  agreeing  in  gospel  doctrine  and 
practice,  may  and  ought  to  maintain  communion  together  in  many 
duties,  which  may  tend  to  the  mutual  benefit  and  edification  of  the 
whole  :  and  thereby  one  church  that  hath  plenty  of  gifts,  may  and 
ought,  if  possible,  to  supply  another  that  lacketh.^  They  may  have 
mutual  giving  and  receiving,^  and  mutual  translation,  recommenda- 
tion, or  dismission  of  members  from  one  church  to  another,  as  occa- 

I  Acts  vi.  5.  ■*  Col.  iv.  17. 

•1  Acts  XIV.  23.  "'  Cnr.t.  viii.  8. 

3  Acts  ii.  41 ;  Horn  xiv.  7.  ^  I'l'il-  iv.  15. 


APPENDIX.  21') 

sion  niciy  require.  It  is  to  be  noted  that  persons  called  to  ofTice  are 
not  to  be  dismissed  as  officers,  but  as  members ;  though  another 
church  may  call  such  to  the  same  odice  again. 

By  virtue  also  of  such  connnunion,  the  members  of  one  su(  h 
church  may,  where  they  are  known,  occasionally  partake  at  the 
Lord's  table  with  a  sister  church.  Yet,  notwithstanding  such  com- 
munion of  churehes,  by  voluntary  consent  and  confederation,  the 
olHcers  of  one  particular  church  may  not  act  as  officers  in  anotlufr 
church,  in  any  act  of  government,  without  a  particular  call  there- 
unto from  the  other  church  where  they  occasionally  come. 

It  is  expedient  that  particular  churches  constituted  in  the  way  and 
manner,  and  for  the  ends  declared  in  the  former  part  of  this  narra- 
tive, when  they  are  planted  by  the  providence  of  God,  so  as  tiiey 
may  have  opportunity  and  advantage  so  to  do,  should  by  their  mu- 
tual agreement,  appoint  proper  times  and  plaees,  to  meet  by  their 
respective  messengers  or  delegates,  to  consider  of  such  things  as  may 
be  for  the  common  benefit  of  all  such  churches,  for  their  peace, 
prosperity,  and  nuit-ual  edification,  and  what  may  be  for  the  further- 
ance of  the  gospel,  and  the  interest  of  Christ  in  the  world. 

And  forasumch  as  it  falls  out  many  times  that  particular  chiu'ches 
have  to  do  with  doubtful  and  difficult  matters,  or  differences  in  point 
of  doctrine  or  administration,  like  the  church  of  Antioch  of  old, 
wherein  either  of  the  churches  in  general  are  concerned,  or  any  one 
church  in  their  peace,  union,  or  edification ;  or  any  member  or  mem- 
bers of  a  church  are  injured,  in  or  by  any  proceeding  in  censures 
not  agreeable  to  gospel  rule  and  order;  it  is  according  to  the  mind 
of  Christ,  that  many  churches  holding  communion  together,  should 
meet  by  their  messengers  and  delegates  to  consider  of  and  to  give 
advice  in  or  about  such  matters  in  difference;  and  their  sentiments 
to  be  reported  to  all  the  churches  concerned ;  and  such  messengers 
and  delegates  convened  in  the  name  of  Christ,  by  the  voluntary 
consent  of  the  several  churches  in  such  mutual  communion,  may  de- 
clare and  determine  of  the  mind  of  the  Holy  Ghost  revealed  in 
S'ripture,  concerning  things  in  diffei-once;  and  may  decree  the 
observation  of  things  that  are  true  and  necessary,  because  revealed 
and  appointed  in  the  Scripture.  And  the  churches  will  do  well  to 
receive,  own,  and  observe  such  determinations,  on  the  evidence  and 


224  CHURCH   DISCIPLINE. 

authority  of  the  mind  of  the  Holy  Ghost  in  them.^  Yet  such  dele- 
gates thus  assembled,  ai'e  not  intrusted  or  armed  with  any  coercive 
power,  or  any  superior  jurisdiction  over  the  churches  concerned,  so 
as  to  impose  their  determinations  on  them  or  their  officers,  under  the 
penalty  of  excommunication,  or  the  like.^ 

Acts  XV.  29. 
2  See  the  Confession,  Chap.  26,  §  14, 15.     See  also  Dr.  Owen,  On  the  Nature  of  the 
Gospel  Church,  Chap.  11;  and  Dr.  GOODWIN,  Vol.  IV.  Chap.  8,  9,  10,  etc.,  Of  the 
Government  of  the  Churches  of  Christ. 


THE    END. 


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FOOTSTEPS   OF  OUB,  FOREFATHERS;  What  they  suffered  and  what 

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REPUBLICAIS"  CHRISTIANITY;  or.  True  Liberty,  as  exhibited  in  the 
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CHRISTIANITY  DEMONSTRATED  ;  in  four  distinct  and  independent 
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iiAKUii,  i).  li.     Willi  ail  liitroiiuctorj' Kssay  by  11.  UuMPUUEV,  i).  i).     aixlteutli  lliuu- 
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"  Dk.  n.Miliis  is  oiif  of  the  best  writers  of  the  iige  ;  aud  this  volume  will  not  in  the  litast  JctracI 

fioin  ins  well-iuuriua  ivjmtaliuu."  — .l/vic/icii/i  VuliiU. 

THE    GREAT     COMMISSION  ;     or,   the    Christian    Church    constitute.!    and 
charjjed  to  convey  the  t.iosix.1  to  the  World.     A   I'rizu  Jissay.      M  itii  an   Introductory 
Essay  l)y  W.  R.  Wiluiam.s,  D.  D.     Jiighth  thousand.     12mo,  cloth,  $1.U0. 
"  This  volume  will  afford  the  reader  an  intellectual  aud  epirituul  banquet  of  the  highest  order." — 

nUadctpliia  t'/i.  Oixrcer. 

THE  PRE-ADAMITE  EARTH.  ^Contributions  to  Theological  Science.  By 
J<iu%   IlAKiii.-:,  L>.  U.     New  and  revised  edition.     12nio,  cloth,  $1.00. 

MAN  PRIMEVAL ;  or,  the  Constitution  and  Primitive  Condition  of  the  Human 
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PATRIARCHY ;  or,  the  Family,  its  Constitution  and  Probation.  12mo,  cloth,  $1.25. 
This  is  the  last  of  Dr.  Harris'  series  entitled  "  Contributions  to  Theological  Science." 

SERMONS,   CHARGES,   ADDRESSES,  &c.,  delivered  by  Dr.  Harris  in 
various  parts  of  the  country,  during  the  height  of  his  reputation  as  a  preacher.     Two  ele- 
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The  immense  sale  of  all  this  author's  Works  attests  their  intrinsic  worth  and  great  popularity. 

LECTURES  ON  THE  LORD'S  PRAYER.  By  William  R.  Williams, 
D.  D.     Third  edition.     12mo,  cloth,  85  cts. 

"  Wc  arc  constantly  reminded,  in  reading  his  eloquent  pages,  of  the  old  English  writers,  whoso 
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expense  of  solidity  of  thought,  nr  strength  of  argument.  It  is  seldom,  indeed,  that  a  mind  of  so 
mueli  pfiitical  invention  yields  such  a  willing  homage  to  the  logical  element."  —  llarjier's  Monthly 
Mi^fUittiij, 

MISCELLANIES.    By  William  R.  Williams,  D.  D.    New  and  improved  edition. 
Price  Reduced.     12mo,  cloth,  $1.25. 
IXJ~  "  Dr.  Williami  is  a  profound  scholar  and  a  brilliant  writer."—  .V.  I'.  Evangelist, 

BXJnSTGETsrEPl'S     "WOPtKlS. 

THE  PREACHER  AND  THE  KING;  or,  B.)urdaloue  in  the  Court  .-.f  r>ouis 
XIV.  ;  being  an  Account  of  the  Pulpit  Ebxiuence  of  that  distinguished  era.  Translated 
from  the  French  of  L.  F.  Bi-sgenkr,  I'aris.  Intro<luction  by  the  Rev.  flKOK(;K  Potts, 
D.  D.  a  new,  improved  edition,  with  a  fine  Likknkss  aud  a  Biogeapuical  Skktch  op 
TUE  AcTHOR.     12ino,  cloth,  $1.25. 

THE  PRIEST  AND  THE  HUGUENOT;  or,  Persecution  in  the  Age  of 
Louis  XV     Translated  from  the  French  of  L.  F.  Buugencr.    Two  vols.  12mo,  cloth,  $2.25. 

OS-  This  is  not  only  a  work  of  thrilling  interest,—  no  fiction  could  exceed  it,  —  but,  as  a  Protci- 
taut  work,  it  is  a  masterly  production.  (15) 


WORKS  WR  BIBLE  STUDENTS. 

KITTO'S  POPULAR  CYCLOPuaSDIA  OP  BIBLICAL  LITEBA- 
TLTS-E.  Condensed  fri.m  the  larger  work.  By  the  Author,  John  Kitto,  D.  D.  As- 
sisted by  James  Taylou,  D.  D.,  of  Glasgow.  With  over  five  hundred  Illustrations.  One 
volume,  octavo,  812  pp.   Cloth,  $3.00  ;  sheep,  $3.50  ;  cloth,  gilt,  $4.00  ;  half  calf,  $4.00. 

A  DiCTioXARY  OF  THE  BiBLE.  Serving,  also,  as  a  Commentaky,  embodying  the  products  of 
the  best  and  most  recent  researches  in  biblical  literature  in  which  the  scholars  of  Europe  and 
America  have  been  engaged.  The  work,  the  result  of  immense  labor  and  research,  and  enriclied 
by  the  contributions  of  writers  of  distinguished  eminence  in  the  various  departments  of  sacred  liter- 
ature, has  been,  by  imiversal  consent,  pronounced  the  best  work  of  its  class  extant,  and  the  one  best 
suited  to  the  advanced  knowledge  of  the  present  day  in  all  the  studies  connected  with  theological 
science.  It  is  not  only  intended  for  ministers  and  theological  students,  but  it  is  also  particularly 
adajited  to  jjarents,  Sabbath-school  teachers,  and  the  great  body  of  the  religious  public. 

THE  HISTORY  OP  PALESTINE,  from  the  Patriarchal  Age  to  the  Present 
Time  ;  with  Chapters  on  the  Geography  and  Natural  History  of  the  Country,  the  Cus- 
toms and  Institutions  of  the  Hebrews.  By  John  Kitto,  D.  D.  With  upwards  of  two 
hundred  lUustratlous.     12mo,  cloth,  $1.25. 

EST"  A  work  admirably  adapted  to  the  Family,  the  Sabbath,  and  the  week-day  School  Library. 

ANALYTICAL  CONCORD ANCE  TO  THE  HOLY  SCRIP- 
TURES ;  or,  the  Bible  presented  under  Distinct  and  Classified  Heads  or  Topics.  By 
John  Kadie,  D.  D.,  LL  D.,  Author  of  "  Biblical  Cyclopa;dla,"  "Ecclesiastical  Cyclopte- 
dia,"  "  Dictionary  of  the  Bible,"  etc.  One  volume,  octavo,  840  pp.  Cloth,  $3.00  ;  sheep, 
$3.50 )  cloth,  gilt,  $4.00  ;  half  Tui-key  morocco,  $4.00. 

The  object  of  this  Concordance  is  to  present  the  Sckipti'p.es  extike,  under  certain  elassitied 
and  exhaustive  heads.  It  differs  from  an  ordinary  Concordance,  in  that  its  arrangement  depends 
not  on  WORDS,  but  on  subjects,  and  the  verses  ace  printed  in  full.  Its  plan  does  not  bring  it  at 
all  into  competition  with  such  limited  works  as  those  of  Gaston  and  Warden  ;  for  they  select  doc~ 
trinal  topics  pricipally,  and  do  not  profess  to  comprehend  as  this  the  entiue  Bible.  The  work 
also  coptaiiis  a  Synoptical  Table  of  Contents  of  the  whole  work,  presenting  in  brief  a  system  of 
biblical  antiquities  and  theology,  with  a  very  copious  and  accurate  index. 

The  value  of  this  work  to  ministers  and  Sabbath-school  teachers  can  hardly  be  over-estimated  t 
and  it  needs  only  to  be  examined,  to  secure  the  approval  and  patronage  of  every  Bible  student. 

CEUDEN'S  CONDENSED  CONCORDANCE.  A  Complete  Concord- 
ance to  the  Holy  Scrijitures.  By  Alexandkb  Ciuhen.  Revised  and  Re-edited  by  the 
Rev.  David  King,  LL.  D.     Octavo,  cloth  backs,  $1.25  ;  sheep,  $1.50. 

The  condensation  of  the  quotations  of  Scripture,  arranged  under  the  most  obvious  heads,  while 
U  climiimh-x  the  Imlk  of  the  work,  cjrentj/i  facilitates  the  finding  of  any  required  passage. 

"  We  have  in  this  edition  of  Cruden  the  hest  made  better.  That  is,  the  present  is  better  adapted 
to  the  purposes  of  a  Concordance,  by  the  erasure  of  superfluous  references,  the  omission  of  nunc, 
eessary  explanations,  and  the  contraction  of  quotations,  &c.  It  is  better  as  a  manual,  and  is  better 
adapted  by  its  price  to  the  means  of  many  who  need  and  ought  to  possess  such  a  work,  than  the 
former  large  and  expensive  edition."  —  Puritan  Recorder. 

A  COMMENTARY  ON  THE  ORIGINAL  TEXT  OP  THE  ACTS 
OP  THE  bPOSTLES.  By  Horatio  B.  Hackett,  D.  D.,  Prof,  of  Biblical  Liter- 
ature and  Interpretation,  in  the  Newton  Theol.  Inst.  [ET  A  new,  revised,  and  enlarged 
edition.     Royal  octavo,  cloth,  $2.25. 

&3-  This  most  important  and  very  popular  work  has  been  thoroughly  revised  ;  large  portions 
entirely  re-written,  witli  the  addition  of  more  than  one  hundred  paries  of  neiv  matter:  the  result  of 
thft  author's  continued,  laborious  investigations  and  travels,  since  the  publication  of  the  first  editioa. 

(22) 


WORKS  FOR  BIBLE  STUDEx\TS. 

NOTES  ON  THE  GOSPELS.  nesigiK-.l  for  Teacliors  in  Sabbath  Schools  and 
IMAc  (.'lassfs,  and  as  an  Aiil  to  Family  Instruction.  IJy  Hknrv  J.  Ripley,  I'ruf.  in  New. 
ton  Theol.  Inst.     Milh  Map  of  Canaan.     CloUi,  embossed,  $1.25. 

NOTES  ON  THE  ACTS  OP  THE  APOSTLES.  AViih  a  b.autiful  Maji, 
illustrating  the  Tr.u.'ls  of  the  .Vpdstlk  1*ai:l,  with  a  track  of  his  Voyu^je  from  Cesarea 
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NOTES    ON    THE    EPISTLE   OP    PAUL   TO    THE    ROMANS, 

Ik'sijined  for  Teach  -rs  in  Sabbath  Schools  and  Bible  Classes,  and  as  an   aid    to  Family 
Instruction.     By  IIenuy  J.  Ripley     l'2mo,  cloth,  embossed,  67  cts. 

The  above  works  by  Prof.  Ripley  should  be  in  the  hands  of  every  student  of  the  Bible,  especially 
every  Sabbiitli-si-linnl  and  Uililc-class  teacher.  They  ore  prepared  with  especial  reference  to  this 
class  of  persons,  and  contain  a  n»a«s  of  just  the  kind  of  information  wanted. 

MALCOM'S  NEW  BIBLE  DICTIONARY  of  the  most  important  Names, 
Olijtcts,  and  Terni.-i,  found  in  the  Holy  S^criptures  ;  intended  ]>rincii)ally  for  Sabbath. 
School  Teachers  and  Bible  Classes.  By  How.^rd  Malcom,  1).  D.,  late  President  of 
Lewisburg  College,  Pa.     lOmo,  cloth,  embossed,  60  cts. 

1!S~  The  former  Dictionary,  of  which  more  than  one  hundred  thoivmnd  copten  were  sold,  is  made 
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material,  a  preatly  increased  number  of  articles,  new  illustrations,  etc.,  as  to  render  it  essentially  a 
New  UicTiosARV. 

THE  EVIDENCES  OF  CHRISTIANITY,  as  exhibited  in  the  writings  of 
it-;  ;iiM.l  .-ists,  .l..wn  to  .\ut.'usuiie.  By  W  J.  Bultu.n,  of  Gonville  and  Caius  College,  Cam- 
bridge     liino,  cloth,  SO  cts. 

HARMONY  QUESTIONS  ON  THE  POUR  GOSPELS,  for  the  use  of 
Sabbath  Schools.     By  Rev.  S.  B.  Swaim,  D.  D.    Vol.  i.     18mo,  cloth  backs,  12^  cts. 

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takes  from  all  of  the  gospels  those  parts  relating  to  the  same  event,  and  brings  them  together  in 
tile  same  lesson. 

SABBATH-SCHOOL  CLASS  BOOK;  cnmprisinR  copious  E.Nercises  on  the 
Saerel  Scriptures.  By  K.  Li.ncol.v.  Revised  and  Imiiroved  by  Rev.  Joseph  Baxv.uid, 
author  of  "Topical  Questim  Book,"  etc.     18mo,  121  cts. 

United  testimony  of  Dr.  Malcom,  author  of  "  Bible  Dictionary,"  Dr.  Stow,  "  Doctrinal  Question 
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"  It  gives  us  pleasure  to  express  our  satisfaction  with  its  design  and  execution.  We  think  the 
work  is  well  adiiptid  to  the  end  designed,  having  avoided,  in  a  great  degree,  the  evils  of  extrcma 
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LINCOLN'S  SCRIPTURE  QUESTIONS  ;  with  answers,  piving,  in  the 
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THE  SABEATTT-SCHOOL  HARMONY;  containing  appropriate  Hymns 
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Nathanikl  D.  GoiLD.    131  cts.  (23J 


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WOEKS  OF  HUGH  MlLLEll. 

THE  OLD  RED   SANDSTONE;  or,  New  Walks  in  an  OM  Field.    Ilhistnitea 

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MACAULAY  ON  SCOTLAND.  A  Critique,  from  the  "Witness."  16mo. 
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Henry  Lungueville  Mansel,  B.  D.,  Prof,  of  Moral  and  Metaphysical  Philusopliy  iu 
Magdalen  College,  Oxford,  and  JoH.\  Yeitch,  M.  A.,  of  Edinburgh.  Iu  two  royal  octavo 
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remarkable  condensation  of  thought. 

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in  the  present  edition,  been  restored^  but  by  such  an  arrangement  of  the  matter  as  not  to  inters 
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(32) 


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TEE  PROGRESS  OF  BAPTIST  PRINCIPLES  IN  THE  LAST 
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SACRED  RHETORIC  ;  or.  Composition  and  Delivery  of  Sermons.  By  II.  J. 
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vation, on  the  part  of  the  author,  and  it  has  been  prepared  with  special  reference  to  the  experiment 
of  domestieatins  the  Cnmel  in  this  rountrv-.  now  eoini  nn  under  the  auspices  of  the  United  States 
(fovemment.  If  is  written  in  a  style  worthy  of  the  distinguished  author's  reputation  for  prent  leani- 
ug  and  fine  scholarship.  (3G) 


GOULD   AND    LINCOLN, 

59  WASHINGTON  STREET,  BOSTON, 

■\Yoiild  call  particular  attention  to  the  following  valuable  works  described 
in  their  Catalogue  of  Publications,  viz. : 

Hugh.    Miller's    Works. 

Eayno'B  "Works.       "Walker's  Works.       Miall's  Works.       Bungener's    Work. 

Annnal  of  Soientifie  Discovery.      Knight's  Knowledge  is  Power. 

Krummaclier's  Suffering  Saviour, 

Banvard's   American   Histories.      The  Aimw^ell   Stories. 

Jlewcomb's  Works.     Tweedie's  Works.     Chambers's  Works.     Harris*  Works. 

Kitto's   Cyclopaedia   of  Biblical    Literature. 

Mrs.  Knight's   Life  of  Montgomery.         Kitto's   History  of  Palestine. 

Whewell's  Work.     Wayland's  Works.     Agassiz'a  Works. 


<^=^'"'"- 


eetimonjofEocij 


\>  Ann.  of  Scicnt.  D 
\  Earth  and  Man 


'«cov.,^ 


-«i^ 


Hugh  MiJler. 
David  A.  WeHs 
^  i  Principles  of  Zool„„    "1\   '^"''''*  °"->''"-  W 

#  MonuscaandSbel"^'  \     Aul  ,  "  *"''«l'l-    \ 
'"    T-i    9aur.  ofa,   n     j  \„     p°,  ""»  1    '...uld    ^ 

uowIcdgeisPo^er,       \    Charle,  g      ^f""" 

rjclop  ofE"f-I.tcrat.,%^    R,he„  cLXr, 

^  Cyclop,  of  liiWe  Lit..      \     S.„eo   _  ,:,„"l_ 

•Eadic.  _  Wilhal 
Francis  Wijia 
John  liarria 


.-^--- 


%,\\\\\\  Conroid  of  the  Dib)., 

•»^^  \\\  Moral  Scioiice, 

\\\    TlieG.ca.Teach« 

The  Ctai3t»»_____ 


\\  The_Ctaist»»Jg 


Williams*  Works.     Guyot's  Works. 

Thompson's  Better  Land.     Kimball's  Heaven.    Valuable  Works  on  Missione. 

Haven's  Mental  Philosophy.     Buchanan's  Modern  Atheism. 

Cruden's  Condensed  Concordance.     Eadie's  Analytical  Concordance. 

The  Psalmist  :   a  Collection    of  Hymns. 

Valuable  School  Books.     Works  for  Sabbath  Schools. 

Memoir  of  Amos   Lawrence. 

Poetical  Works  of  Milton,  Cowper,  Scott.       Elegant  Miniature  Volumes. 

Arvine's   Cyelopeedia  of  Anecdotes. 

Kipley's  Notes  on  Gospels,  Acts,  and  Homans. 

Sprague's  European  Celebrities.     Marsh's  Camel  and  the  Hallig. 

Hogefs  Thesaurus  of  English  Words. 

Hackett's  Notes  on  Acts.      M'W^horter's  Yaliveh  Christ. 

Siebold  and  Staunius's  Comparative  Anatomy.  Mareou's  Geological  Map,  U.  S. 

Keligious   and  Miscellaneous  Works. 

Works  in  the  various  Departments  of  Literature,  Science  and  Art. 


Date  Due 

MR  2'5'Sd 

4P  5.^5^' 

-'Cf      ■    ■■.■r^ 

NOV  221 

994 

f) 

BX6231 .C99 

Historical  vindications :  a  discourse  on 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00051   9316 


